3. Yudhañjayavaggo · 3. 尤德汉嘉亚品义注

366 段 · CSCD 巴利原典

2. Hatthināgavaggo二、象龙品

1. Mātuposakacariyāvaṇṇanā一、奉养母亲行注释

§1

1. Dutiyavaggassa paṭhame kuñjaroti hatthī. Mātuposakoti andhāya jarājiṇṇāya mātuyā paṭijagganako. Mahiyāti bhūmiyaṃ. Guṇenāti sīlaguṇena, tadā mama sadiso natthi.

第一节第二条：『象』者，即『大象』。『养护母亲』者，指扶养年老且失明之母亲。『大地』者，为土地。『品质』者，指戒律之品质，则谓『当时难有与我相似者』。

Bodhisatto hi tadā himavantappadese hatthiyoniyaṃ nibbatti. So sabbaseto abhirūpo lakkhaṇasampanno mahāhatthī anekahatthisatasahassaparivāro ahosi. Mātā panassa andhā. So madhuraphalāphalāni hatthīnaṃ hatthesu datvā mātu peseti. Hatthino tassā adatvā sayaṃ khādanti. So pariggaṇhanto taṃ pavattiṃ ñatvā ‘‘yūthaṃ pahāya mātarameva posessāmī’’ti rattibhāge aññesaṃ hatthīnaṃ ajānantānaṃ mātaraṃ gahetvā caṇḍoraṇapabbatapādaṃ gantvā ekaṃ naḷiniṃ upanissāya ṭhitāya pabbataguhāya mātaraṃ ṭhapetvā posesi.

菩萨当时诞生于喜马拉雅山地区的大象族群。此象天地广大，形貌美丽，具备显著特征，身旁有数万象群随从。其母亲年老目盲。菩萨将甜美的果实给予众象之象群中的象，供母亲食用。象群未取用者自行食用。菩萨顾念此情状，心念『舍弃群象，只养护母亲』。于夜晚携数象不明其母者，领至森罗阴山脚，依凭一株莲草立处进入山洞，将母亲安置供养。

§2-3

2-3.Pavane disvā vanacaroti eko vanacarako puriso tasmiṃ mahāvane vicaranto maṃ disvā. Rañño maṃ paṭivedayīti bārāṇasirañño maṃ ārocesi.

第二第三条：见风而行者，有一名为『行林者』的男子，于大林中行走时见我，向王呈报。

So hi maggamūḷho disaṃ vavatthapetuṃ asakkonto mahantena saddena paridevi. Bodhisattopi tassa saddaṃ sutvā ‘‘ayaṃ puriso anātho, na kho panetaṃ patirūpaṃ, yaṃ esa mayi ṭhite idha vinasseyyā’’ti tassa santikaṃ gantvā taṃ bhayena palāyantaṃ disvā ‘‘ambho purisa, natthi te maṃ nissāya bhayaṃ, mā palāyi, kasmā tvaṃ paridevanto vicarasī’’ti pucchitvā ‘‘sāmi, ahaṃ maggamūḷho ajja me sattamo divaso’’ti vutte ‘‘bho purisa, mā bhāyi, ahaṃ taṃ manussapathe ṭhapessāmī’’ti taṃ attano piṭṭhiyaṃ nisīdāpetvā araññato nīharitvā nivatti. Sopi pāpo ‘‘nagaraṃ gantvā rañño ārocessāmī’’ti rukkhasaññaṃ pabbatasaññañca karontova nikkhamitvā bārāṇasiṃ agamāsi. Tasmiṃ kāle rañño maṅgalahatthī mato . So puriso rājānaṃ upasaṅkamitvā mahāpurisassa attano diṭṭhabhāvaṃ ārocesi. Tena vuttaṃ ‘‘tavānucchavo, mahārāja, gajo vasati kānane’’tiādi.

此人因迷失道路无以辨明方向，因而顿失勇气而发出哀号。菩萨闻其哀声，谓曰『此人为孤独者，若他人位于我处必将灭亡』。菩萨遂往其处，见其惊惧欲逃，问曰『朋友，何故忧悲而游行乎？』彼答曰『尊者，我迷失道路，今第七日矣』。菩萨慰曰『朋友，勿忧，我将护你走正人道』。彼遂依坐于菩萨背上，入林隐伏而返。彼亦作恶意想曰『入市向王告状』，放下树影及丘影而出，抵达巴拉纳西。

Tattha tavānucchavoti tava opavayhaṃ kātuṃ anucchaviko yutto. Na tassa parikkhāyatthoti tassa gahaṇe gamanupacchedanatthaṃ samantato khaṇitabbaparikkhāya vā kareṇuyā kaṇṇapuṭena attānaṃ paṭicchādetvā khittapāsarajjuyā bandhitabbaāḷakasaṅkhātaālānena vā yattha paviṭṭho katthaci gantuṃ na sakkoti, tādisavañcanakāsuyā vā attho payojanaṃ natthi. Sahagahiteti gahaṇasamakālaṃ eva. Ehitīti āgamissati.

时，王名为『吉祥象』。此人前往国王处，申述见闻。王曰『你的随从显赫，象王于林中栖居』等语。

Rājā imaṃ maggadesakaṃ katvā araññaṃ gantvā ‘‘iminā vuttaṃ hatthināgaṃ ānehī’’ti hatthācariyaṃ saha parivārena pesesi. So tena saddhiṃ gantvā bodhisattaṃ naḷiniṃ pavisitvā gocaraṃ gaṇhantaṃ passi. Tena vuttaṃ –

此处『随从』谓随从之人。『随从』一词意为随从护持。此非探查之意，而为禁止入内、四周侦查。用耳堵塞自遮，或绑以开宽带子，依照熟悉之地，不得进入者。此属妒恨取巧、心生贪欲，无益无用之事。『随行护持』谓同时与随从同行也。『随行』将作此义。

§4

‘‘Tassa taṃ vacanaṃ sutvā, rājāpi tuṭṭhamānaso;

国王闻此言，内心欢喜满足；

Pesesi hatthidamakaṃ, chekācariyaṃ susikkhitaṃ.

于是派遣那只大象，乃一位训练有素的象师所驯服。

§5

‘‘Gantvā so hatthidamako, addasa padumassare;

大象到达后，见到了莲花盛开的池塘；

Bhisamuḷālaṃ uddharantaṃ, yāpanatthāya mātuyā’’ti.

正当抬起刺猬丛，欲为母象疗伤之时。

Tattha chekācariyanti hatthibandhanādividhimhi kusalaṃ hatthācariyaṃ. Susikkhitanti hatthīnaṃ sikkhāpanavijjāya niṭṭhaṅgamanena suṭṭhu sikkhitaṃ.

此处所谓象师者，是指善于象索缚等种种技巧的象师；“训练有素”者，是指精通象只调教之法，经历完善训练而熟练。

§6

6.Viññāya me sīlaguṇanti ‘‘bhaddo ayaṃ hatthājānīyo na mando, na caṇḍo, na vomissasīlo vā’’ti mama sīlaguṇaṃ jānitvā. Kathaṃ? Lakkhaṇaṃupadhārayīti susikkhitahatthisippattā mama lakkhaṇaṃ samantato upadhāresi. Tena so ehi puttāti vatvāna, mama soṇḍāya aggahi.

“我了解其戒德品质，谓此象乃贤良之象，既不迟钝，亦无凶暴，且非恶劣品行。”知悉其戒德之后，如何验知？此处乃训练有素的象师，周全展现我的标记特征。因此他称“来吧，我儿”，领取我这个秃顶者。

§7

7. Bodhisatto hatthācariyaṃ disvā – ‘‘idaṃ bhayaṃ mayhaṃ etassa purisassa santikā uppannaṃ, ahaṃ kho pana mahābalo hatthisahassampi viddhaṃsetuṃ samattho, pahomi kujjhitvā saraṭṭhakaṃ senāvāhanaṃ nāsetuṃ, sace pana kujjhissāmi, sīlaṃ me bhijjissati, tasmā sattīhi koṭṭiyamānopi na kujjhissāmī’’ti cittaṃ adhiṭṭhāya sīsaṃ onāmetvā niccalova aṭṭhāsi. Tenāha bhagavā ‘‘yaṃ me tadā pākatikaṃ, sarīrānugataṃ bala’’ntiādi.

第七，菩萨见象师，心念：「此人在近前生起恐怖，我虽力大，能拔千象，只要踏灭铁轮兵车，不让破坏；若我被破坏，我的戒律必受损坏。故即便被百万众辱也不生嗔恨。」内心既立此念，低头如铅坠般静立。世尊告言：「我当时赋予你的助力，乃为随身肉体所具之力量。」

Tattha pākatikanti sabhāvasiddhaṃ. Sarīrānugatanti sarīrameva anugataṃ kāyabalaṃ, na upāyakusalatāsaṅkhātañāṇānugatanti adhippāyo. Ajja nāgasahassānanti ajjakāle anekesaṃ hatthisahassānaṃ samuditānaṃ. Balena samasādisanti tesaṃ sarīrabalena samasamameva hutvā sadisaṃ, na upamāmattena. Maṅgalahatthikule hi tadā bodhisatto uppannoti.

其中“助力”者，乃自然生成之意。所谓“随身之力”，是指身体本身的力量，并非依赖任何战术技巧之意。今日所谓“千象”，乃指当今许多象群。谓力量齐集，其效应自然相当，非以比喻助力。因当时菩萨已生于象群之中。

§8

8.Yadihaṃ tesaṃ pakuppeyyanti maṃ gahaṇāya upagatānaṃ tesaṃ ahaṃ yadi kujjheyyaṃ, tesaṃ jīvitamaddane paṭibalo bhaveyyaṃ. Na kevalaṃ tesaññeva, atha kho yāva rajjampi mānusanti yato rajjato tesaṃ āgatānaṃ manussānaṃ sabbampi rajjaṃ pothetvā cuṇṇavicuṇṇaṃ kareyyaṃ.

第八，若那些袭击者来攻，我假使为保护家人而受害，我必定失去生命能力。非仅遭受这些人的攻击，乃至连钢索也能如丝线般被我撕断，因为我力强大，所及无物能挡。

§9

9.Api cāhaṃ sīlarakkhāyāti evaṃ samatthopi ca ahaṃ attani patiṭṭhitāya sīlarakkhāya sīlaguttiyā gutto bandho viya. Na karomi citte aññathattanti tassa sīlassa aññathattabhūtaṃ tesaṃ sattānaṃ pothanādividhiṃ mayhaṃ citte na karomi, tattha cittampi na uppādemi. Pakkhipantaṃ mamāḷaketi ālānatthambhe pakkhipantaṃ, ‘‘disvāpī’’ti vacanaseso. Kasmāti ce, sīlapāramipūriyā īdisesu ṭhānesu sīlaṃ akhaṇḍentassa me nacirasseva sīlapāramī paripūressatīti sīlapāramiparipūraṇatthaṃ tassa aññathattaṃ citte na karomīti yojanā.

第九，且说我确能守护戒律，虽具此力量，但守戒如同束缚，犹如绳索束缚劳役奴隶。我不会心存别念，不以恶意对待戒律中所禁止之事，对众生之挫折与破坏无所生心。譬如垂下的眼睫毛，似被风吹动，但我心坚定不动。何以？因我致力于圆满戒波罗蜜，在此诸处守持戒律，不使其破坏，故心无摇荡。

§10

10.‘‘Yadi te ma’’nti gāthāyapi sīlarakkhāya daḷhaṃ katvā sīlassa adhiṭṭhitabhāvameva dasseti. Tattha koṭṭeyyunti bhindeyyuṃ. Sīlakhaṇḍabhayā mamāti mama sīlassa khaṇḍanabhayena.

第十，偈云：「若有人认为我在守戒上坚固，彰显戒律的坚定，众人则会分裂和反对我。我因怕戒律被破坏，故戒律破坏之惧为我所具。」

Evaṃ pana cintetvā bodhisatte niccale ṭhite hatthācariyo padumasaraṃ otaritvā tassa lakkhaṇasampattiṃ disvā ‘‘ehi puttā’’ti rajatadāmasadisāya soṇḍāya gahetvā sattame divase bārāṇasiṃ pāpuṇi. So antarāmagge vattamānova rañño sāsanaṃ pesesi. Rājā nagaraṃ alaṅkārāpesi. Hatthācariyo bodhisattaṃ katagandhaparibhaṇḍaṃ alaṅkatapaṭiyattaṃ hatthisālaṃ netvā vicitrasāṇiyā parikkhipāpetvā rañño ārocesi. Rājā nānaggarasabhojanaṃ ādāya gantvā bodhisattassa dāpesi. So ‘‘mātaraṃ vinā gocaraṃ na gaṇhissāmī’’ti piṇḍaṃ na gaṇhi. Yācitopi aggahetvā –

正念如是流转，菩萨静立，见象师下象，去往莲花城。见彼象师具足相好，遂呼其子，携其须发，于第七日抵达巴拉那西。途中过王城传达王教法，王施以城池装饰。象师为菩萨布置香料宝物，并用象牙帐篷并彩金散布，且上奏王事。王携来以象肉膳食供养菩萨。菩萨答言：「若无母亲，我不愿住于此地。」故未受食乞，即使被乞食也不受。

‘‘Sā nūnasā kapaṇikā, andhā apariṇāyikā;

『此人确是狠毒之徒，乃目盲且无智慧者；』『他以足掘土，又使猛虎下山』──

Khāṇuṃ pādena ghaṭṭeti, giriṃ caṇḍoraṇaṃ patī’’ti. –

『以足掘土，是指其所为恶行；『猛虎下山』则比喻强暴之势。』──

Āha. Taṃ sutvā rājā –

于是国王听闻之后，

‘‘Kā nu te sā mahānāga, andhā apariṇāyikā;

『谁人是尔所言之大蛇，乃目盲且无智慧者？』『以足掘土，是指其所为恶行；猛虎下山谓其势猛』──

Khāṇuṃ pādena ghaṭṭeti, giriṃ caṇḍoraṇaṃ patī’’ti. – pucchitvā –

国王问道──

‘‘Mātā me sā mahārāja, andhā apariṇāyikā;

『此人即吾母，大王，此女目盲且无智慧。』

Khāṇuṃ pādena ghaṭṭeti, giriṃ caṇḍoraṇaṃ patī’’ti. –

以脚踢击，谓之「以脚踢击堤坝，山崩坍塌」——

Vutte ajja sattamo divaso ‘‘mātā me gocaraṃ na labhitthā’’ti vadato imassa gocaraṃ agaṇhantassa. Tasmā –

据说今日日已是第七天，他语「母亲未能得见牧场」时，未接受此牧场者。由此——

‘‘Muñcathetaṃ mahānāgaṃ, yoyaṃ bharati mātaraṃ;

「应放开此大蛇，乃是背负母亲者；

Sametu mātarā nāgo, saha sabbehi ñātibhī’’ti. – vatvā muñcāpesi –

母亲带领大蛇，偕同所有亲属」——说毕而放开之——

‘‘Mutto ca bandhanā nāgo, muttadāmāya kuñjaro;

「已获解放束缚的大蛇，为得自由如大象；

Muhuttaṃ assāsayitvā, agamā yena pabbato’’ti.

稍加喘息片刻，归来往山中」——

Tattha kapaṇikāti varākā. Khāṇuṃ pādena ghaṭṭetīti andhatāya puttaviyogadukkhena ca paridevamānā tattha tattha rukkhakaḷiṅgare pādena ghaṭṭeti. Caṇḍoraṇaṃ patīti caṇḍoraṇapabbatābhimukhī, tasmiṃ pabbatapāde paribbhamamānāti attho. Agamā yena pabbatoti so hatthināgo bandhanā mutto thokaṃ vissamitvā rañño dasarājadhammagāthāhi dhammaṃ desetvā ‘‘appamatto hohi, mahārājā’’ti ovādaṃ datvā mahājanena gandhamālādīhi pūjiyamāno nagarā nikkhamitvā tadaheva mātarā samāgantvā sabbaṃ pavattiṃ ācikkhi. Sā tuṭṭhamānasā –

此处“kapaṇika”即“varākā”，意为粗糙的。因足以用足摩擦，在盲人因儿子失散之苦而悲叹时，便用足在树皮粗糙处摩擦。又云“Caṇḍoraṇaṃ patīti”，意指面向名为Chandoraṇa山的山脚，在该山脚四周行走。所谓“ agamā yena pabbatoti”，是指象王（hatthināga）解开束缚，洗净伤口后，于十方诸王法句中宣讲法义，告诫曰：“应当精进，伟大国王啊！”百姓以香花等供养，城市出城，此时母亲亦前来会合，将一切经过说明。母亲心满意足地说——

‘‘Ciraṃ jīvatu so rājā, kāsīnaṃ raṭṭhavaḍḍhano;

“愿王长久生存，为迦毗罗卫国之国主；

Yo me puttaṃ pamocesi, sadā vuddhāpacāyika’’nti. (jā. 1.11.12) –

放我儿子自由者，即我永恒的长辈。”（《长部·1.11.12》）

Rañño anumodanaṃ akāsi. Rājā bodhisattassa guṇe pasīditvā naḷiniyā avidūre gāmaṃ māpetvā bodhisattassa mātu cassa nibaddhaṃ vattaṃ paṭṭhapesi . Aparabhāge bodhisatto mātari matāya tassā sarīraparihāraṃ katvā kuraṇḍakaassamapadaṃ nāma gato. Tasmiṃ pana ṭhāne himavantato otaritvā pañcasatā isayo vasiṃsu. Taṃ vattaṃ tesaṃ datvā rājā bodhisattassa samānarūpaṃ silāpaṭimaṃ kāretvā mahāsakkāraṃ pavattesi. Jambudīpavāsino anusaṃvaccharaṃ sannipatitvā hatthimahaṃ nāma kariṃsu.

国王予以赞许。国王喜悦菩萨之德，距那利河不远处遣人建造村落，置菩萨之母于依赖之地。后来菩萨为母亲疗身体，往名为kuraṇḍaka的平坦村落行去。此地曾有来自寒山的五百地主居住。国王将该村落赐与众地主，令其根据菩萨形相立石碑，并广设敬意。住在珍珠珍宝土地上的众居民汇聚一处，共同塑造大象雕像。

Tadā rājā ānando ahosi, hatthinī mahāmāyā, vanacarako devadatto, mātuposakahatthināgo lokanātho.

彼时国王名曰安陀，母名大摩耶，护法天名为天子德达多，母亲之所依大象被尊称为世尊。

Idhāpi dānapāramiādayo yathārahaṃ niddhāretabbā. Sīlapāramī pana atisayavatīti sā eva desanaṃ āsnḷahā. Tathā tiracchānayoniyaṃ uppannopi brahmapubbadevapubbācariyaāhuneyyādibhāvena sabbaññubuddhenapi pasatthabhāvānurūpaṃ mātuyā garucittaṃ upaṭṭhapetvā ‘‘mātā nāmesā puttassa bahūpakārā, tasmā mātupaṭṭhānaṃ nāma paṇḍitena paññatta’’nti manasi katvā anekesaṃ hatthisahassānaṃ issarādhipati mahānubhāvo yūthapati hutvā tehi anuvattiyamāno ekakavihāre antarāyaṃ agaṇetvā yūthaṃ pahāya ekako hutvā upakārikhettaṃ pūjessāmīti mātuposanaṃ, maggamūḷhapurisaṃ disvā anukampāya taṃ gahetvā manussagocarasampāpanaṃ, tena ca katāparādhasahanaṃ , hatthācariyappamukhānaṃ attānaṃ bandhituṃ āgatapurisānaṃ samatthopi samāno santāsanamattenapi tesaṃ pīḷanā bhavissati, mayhañca sīlassa khaṇḍādibhāvoti tathā akatvā sudantena opavayho viya sukheneva gahaṇūpagamanaṃ, mātaraṃ vinā na kañci ajjhoharissāmīti sattāhampi anāhāratā, imināpāhaṃ bandhāpitoti cittaṃ anuppādetvā rājānaṃ mettāya pharaṇaṃ, tassa ca nānānayehi dhammadesanāti evamādayo idha mahāpurisassa guṇānubhāvā vibhāvetabbā. Tena vuttaṃ – ‘‘evaṃ acchariyā ete, abbhutā ca mahesino…pe… dhammassa anudhammato’’ti.

在此，布施波罗蜜等施行如法而应得。戒波罗蜜则异常宏大，故受此教化。即便出自恶道之生，依过去梵天、天神、先师应当敬礼者等规矩，即使是全知佛亦护持合宜，母亲以尊重心承行，并思谓：“母亲是子众多恩德之所由，是以关心母亲之道被智者赞颂。”遂化成大权君王，担任队长，率众追随者不计障碍，弃舍众队，独自住于一处，用于助事业。见到母亲寄宿之地，出于怜悯领受其法，达于人间，行忍受彼错过之罪行。面对大象师父们，能降伏妨害之来者，虽身无量安乐而居处安稳，誓不离弃母亲。七日断食，无所进食，心中不生怨恨，为王慈悲而为守护。诸如此等，当于此地显彰大人品德之体验。为此谓曰：“如是奇特奇妙，乃至于大人……依佛法之法则。”

Mātuposakacariyāvaṇṇanā niṭṭhitā. · 奉养母亲行注释终。

2. Bhūridattacariyāvaṇṇanā二、布利达德行注释

§11

11. Dutiye bhūridattoti bhūrisamadatto. Dattoti hi tadā bodhisattassa mātāpitūhi kataṃ nāmaṃ. Yasmā paneso nāgabhavane virūpakkhamahārājabhavane tāvatiṃsabhavane ca uppanne pañhe sammadeva vinicchināti, ekadivasañca virūpakkhamahārāje nāgaparisāya saddhiṃ tidasapuraṃ gantvā sakkaṃ parivāretvā nisinne devānamantare pañho samuṭṭhāsi. Taṃ koci kathetuṃ nāsakkhi. Sakkena pana anuññāto pallaṅkavaragato hutvā mahāsattova kathesi. Atha naṃ devarājā dibbagandhapupphehi pūjetvā ‘‘datta, tvaṃ pathavisamāya vipulāya paññāya samannāgato ito paṭṭhāya bhūridatto nāmā’’ti āha. Bhūrīti hi pathaviyā nāmaṃ, tasmā bhūrisamatāya bhūte atthe ramatīti ca bhūrisaṅkhātāya mahatiyā paññāya samannāgatattā mahāsatto ‘‘bhūridatto’’ti paññāyittha. Mahatiyā pana nāgiddhiyā samannāgatattā mahiddhiko cāti.

第十一章第二条中说：“富有者”为“善于给予者”的意思。此处“给予”指的是当时菩萨父母所发的名号。因为此地——即那条龙族宫殿、龙王宫殿以及忉利天宫——出现疑难问题时，菩萨确实予以正确辨别。某日，在忉利天龙王处，与龙众往来，同龙众一起前往帝释天，围绕帝释天坐，就启起疑难。无一人能够阐明。唯独帝释天亲自认可，登上床榻，如同一位大神明对其说道。帝释天敬献天界名花，称谓：“大德，汝具足广大智能，于此地起名为富有者。‘富有’者，本是‘地’的名称，因此富有者得其‘广大丰盛’之义，故此以‘富有者’命名。”又因其具广大神力，故曰“大神力者”也。

Atīte hi imasmiṃyeva kappe bārāṇasirañño putto pitarā raṭṭhato pabbājito vane vasanto aññatarāya nāgamāṇavikāya saṃvāsaṃ kappesi. Tesaṃ saṃvāsamanvāya dve dārakā jāyiṃsu – putto ca dhītā ca. Puttassa ‘‘sāgarabrahmadatto’’ti nāmaṃ kariṃsu dhītāya ‘‘samuddajā’’ti. So aparabhāge pitu accayena bārāṇasiṃ gantvā rajjaṃ kāresi. Atha dhataraṭṭho nāma nāgarājā pañcayojanasatike nāgabhavane nāgarajjaṃ kārento taṃ abhūtavādikena cittacūḷena nāma kacchapena ‘‘bārāṇasirājā attano dhītaraṃ tuyhaṃ dātukāmo, sā kho pana rājadhītā samuddajā nāma abhirūpā dassanīyā pāsādikā cā’’ti kathitaṃ sutvā dhataraṭṭho cattāro nāgamāṇavake pesetvā taṃ dātuṃ anicchantaṃ nāgavibhiṃsikāya bhiṃsāpetvā ‘‘dammī’’ti vutte mahantaṃ paṇṇākāraṃ pesetvā mahatiyā nāgiddhiyā mahantena parivārena tassa dhītaraṃ nāgabhavanaṃ netvā aggamahesiṭṭhāne ṭhapesi.

过往世中，有一位即巴拉奈西国国王之子，离开父亲国家，隐居于森林，住于某条龙族人间界。于是相处之间，诞生两名子女——一男一女。男孩名为“海梵达多”，女孩名为“沧海莎”。该男子稍晚便返回巴拉奈西，治理国家。后来有一龙王名曰达多罗多，在五由旬之外龙宫建立了龙王国。此龙王听闻“巴拉奈西王想将其女赠与国王达多罗多，其女名沧海莎，美丽端庄可人。”乃派遣四条女龙，护送陪伴该女，虽不乐意送出，仍恭敬地拜送。随后以巨大宝伞及广大神力，引领其女到达龙宫，并置于最佳尊贵所在。

Sā aparabhāge dhataraṭṭhaṃ paṭicca sudassano, datto, subhogo, ariṭṭhoti cattāro putte paṭilabhi. Tesu datto bodhisatto, so pubbe vuttanayeneva sakkena tuṭṭhacittena ‘‘bhūridatto’’ti gahitanāmattā ‘‘bhūridatto’’tveva paññāyittha. Atha nesaṃ pitā yojanasatikaṃ yojanasatikaṃ rajjaṃ bhājetvā adāsi. Mahanto yaso ahosi. Soḷasasoḷasanāgakaññāsahassāni parivārayiṃsu. Pitupi ekayojanasatameva rajjaṃ ahosi. Tayo puttā māse māse mātāpitaro passituṃ āgacchanti, bodhisatto pana anvaddhamāsaṃ āgacchati.

及至稍后，依达多罗多降世者中，有苏达善、达多、苏波哥、阿里多四子获减号命名。其弟达多即为未来菩萨，依据以前帝释天喜悦称号，名为“富有者”，并以此名号称呼。此时其父分割王国为数百段，相继授予四子，名声显著广泛。其手下有一万六千名龙女围绕守护。父亲则统领一百由旬之国。三子每月轮流带父母前来拜见，唯未来菩萨一年只来一次。

So ekadivasaṃ virūpakkhamahārājena saddhiṃ sakkassa upaṭṭhānaṃ gato vejayantapāsādaṃ sudhammadevasabhaṃ pāricchattakakoviḷāraṃ paṇḍukambalasilāsanaṃ devaccharāparivāraṃ atimanoharaṃ sakkasampattiṃ disvā ‘‘ettakamattampi nāgattabhāve ṭhitassa dullabhaṃ, kuto sammāsambodhī’’ti nāgattabhāvaṃ jigucchitvā ‘‘nāgabhavanaṃ gantvā uposathavāsaṃ vasitvā sīlameva paggaṇhissāmi, taṃ bodhiparipācanaṃ hoti, imasmiṃ devaloke uppattikāraṇaṃ bhavissatī’’ti cintetvā nāgabhavanaṃ gantvā mātāpitaro āha – ‘‘ammatātā, ahaṃ uposathakammaṃ karissāmī’’ti. Tehi ‘‘idheva uposathaṃ upavasāhi, bahigatānaṃ nāgānaṃ mahantaṃ bhaya’’nti vutte ekavāraṃ tathā katvā nāgakaññāhi upadduto punavāre mātāpitūnaṃ anārocetvā attano bhariyaṃ āmantetvā ‘‘bhadde, ahaṃ manussalokaṃ gantvā yamunātīre mahānigrodharukkho atthi tassa avidūre vammikamatthake bhoge ābhujitvā caturaṅgasamannāgataṃ uposathaṃ adhiṭṭhāya nipajjitvā ‘‘uposathakammaṃ karissāmī’’ti nāgabhavanato nikkhamitvā tathā karoti. Tena vuttaṃ ‘‘virūpakkhena mahāraññā, devalokamagañchaha’’ntiādi.

某日，与忉利天帝释等同在时，同忉利天龙王往访威仪庄严的威家殿堂，见到他的天界财富极为辉煌，称道：“仅仅具此等财富于龙族之中已难得可贵，何况自证正觉乎？”内心厌弃龙族身份，思量说：“前往龙宫行持守庙斋戒，专守戒律，此即成就菩提之成熟。如是便能成为化生天界起因。”至龙宫时，向父母言：“阿母，阿父，我将行守庙斋戒。”父母闻言劝导：“就在此地守斋，道外龙众甚为恐惧。”遂守斋一次。每当被女龙搅扰，便不向父母邀请，反召其妻言道：“善哉，我将至人间界，在耶摩河岸有大菩提树，此树不远，旁有池塘。将安住于此，专勤继持斋戒行持。”离龙宫后如是行事。传闻因此被称为“与忉利天龙王共行者”等。

Tattha virūpakkhena mahāraññāti virūpakkhena nāma nāgādhipatimahārājena. Devalokanti tāvatiṃsadevalokaṃ. Agañchahanti agañchiṃ, upasaṅkamiṃ ahaṃ.

此中“忉利天龙王”即为龙众首领大王——忉利天龙王。所谓“忉利天”即忉利天之界。从“来”（agana）说起，是“我来”、“我前来”之意。

§12

12.Tatthāti tasmiṃ devaloke. Passiṃ tvāhanti addakkhiṃ ahaṃ tu-saddo nipātamatto. Ekantaṃ sukhasamappiteti ekantaṃ accantameva sukhena samaṅgībhūte. Vuttañhetaṃ bhagavatā – ‘‘santi, bhikkhave, cha phassāyatanikā nāma saggā. Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva sukhā saggā’’ti (ma. ni. 3.255) ca. Taṃsaggagamanatthāyāti tasmiṃ saggasmiṃ uppattivasena gamanatthāya. Sīlabbatanti sīlasaṅkhātaṃ vataṃ. Atha vā sīlabbatanti uposathasīlañceva ‘‘mama cammaṃ cammatthikā harantū’’tiādinā attano sarīrāvayavapariccāgasamādiyanasaṅkhātaṃ vatañca.

第十二章中说：“此处”即指该天界。有一语云：“看见你啊。”二字乃副词。谓“完全幸福俱足。”世尊曾说：“诸比库，天界谓有六种触处。凡此所说，未能由语言表达的所乐之处，才谓真正的天界。”此处天界来访之说意即此天界之生成。所谓戒律，即广义戒行之意。若以戒律为说，即是说“护持身体不作损害”的含义等，是对身心诸法修持之护卫。

§13

13.Sarīrakiccanti mukhadhovanādisarīrapaṭijagganaṃ. Bhutvā yāpanamattakanti indriyāni nibbisevanāni kātuṃ sarīraṭṭhitimattakaṃ āhāraṃ āharitvā. Caturo aṅgeti cattāri aṅgāni. Adhiṭṭhāyāti adhiṭṭhahitvā. Semīti sayāmi.

13.身体的功能是口面清洁等身体的保护。具足之后则是感官知觉，是以身体为基础而作出行为，摄取以身体为寄托的食物。如四肢，即四个肢体。adhitthāyāti 是指「立足、安住于」，即安住于身体之上。semīti 表示「我卧下」。

§14

14.Chaviyātiādi tesaṃ catunnaṃ aṅgānaṃ dassanaṃ. Tattha ca chavicammānaṃ vissajjanaṃ ekaṃ aṅgaṃ, sesāni ekekameva, maṃsaggahaṇeneva cettha rudhirampi saṅgahitanti daṭṭhabbaṃ. Etenāti etehi . Harātu soti yassa etehi chaviādīhi karaṇīyaṃ atthi, tassa mayā dinnamevetaṃ. Sabbaṃ so haratūti attano attabhāve anapekkhapavāraṇaṃ pavāreti.

14.所谓口面等，乃这四肢显现。其中特别应知口面者，是其中之一，其他三肢各独立。好比用手拿肉时，这里也会聚集血液，这是需要观察的。etena 意为「凭借这些」。若有人夺去这些口面之类之物，其为我所有，我们当视之为己物而无条件护持。

Evaṃ mahāsattassa iminā niyāmeneva anvaddhamāsaṃ uposathakammaṃ karontassa dīgho addhā vītivatto. Evaṃ gacchante kāle ekadivasaṃ aññataro nesādabrāhmaṇo somadattena nāma attano puttena saha taṃ ṭhānaṃ patvā aruṇuggamanasamaye nāgakaññāhi parivāriyamānaṃ mahāsattaṃ disvā tassa santikaṃ agamāsi. Tāvadeva nāgakaññāyo pathaviyaṃ nimujjitvā nāgabhavanameva gatā. Brāhmaṇo mahāsattaṃ pucchi – ‘‘ko nu kho tvaṃ, mārisa, devo vā yakkho vā nāgo vā’’ti? Bodhisatto yathābhūtaṃ attānaṃ āvi katvā sacāyaṃ ito gaccheyya, idha me vāsaṃ mahājanassa pākaṭaṃ kareyya, tena me uposathavāsassa antarāyopi siyā. Yaṃnūnāhaṃ ito imaṃ nāgabhavanaṃ netvā mahatiyā sampattiyā yojeyyaṃ. Evāyaṃ tattheva abhiramissati, tena me uposathakammaṃ addhaniyaṃ siyāti. Atha naṃ āha – ‘‘brāhmaṇa, mahantaṃ te yasaṃ dassāmi, ramaṇīyaṃ nāgabhavanaṃ, ehi tattha gacchāmā’’ti. Sāmi, putto me atthi, tasmiṃ āgacchante āgamissāmīti. Gaccha, brāhmaṇa, puttaṃ ānehīti. Brāhmaṇo gantvā puttassa tamatthaṃ ārocetvā taṃ ānesi. Mahāsatto te ubhopi ādāya attano ānubhāvena nāgabhavanaṃ ānesi. Tesaṃ tattha dibbo attabhāvo pātubhavi. Atha tesaṃ mahāsatto dibbasampattiṃ datvā cattāri cattāri nāgakaññāsatāni adāsi. Te mahatiṃ sampattiṃ anubhaviṃsu.

正如大善男子依此规约而遵守，得已安稳持久地修行伍波萨他法事。某时，有一位非沙门婆罗门名叫索玛达塔，携其子降临于此地，于日出时分见众多龙女环绕大善男子，即便退入地底，也入于龙居。婆罗门问大善男子：“汝是魔王、天魔、龙或其他何者？”菩萨真如实相，令自己示现，令其携众而去，望他为广大人众示现住所，以便不妨碍我伍波萨他期间。若我能引此龙居而与广大财富相系，定令喜悦，令伍波萨他法事不受间断。接着大善男子说：“婆罗门，我当示现荣耀殊胜、优美的龙居，尔当与我子同行。”曰：“善哉，我有子，来此同去。”婆罗门往见其子，告知此意，请其至彼处。大善男子带二人以己之神力将龙居予以携至。其间显现神通光辉。随后赠与四百条龙女，为其而享受巨大财富。

Bodhisattopi appamatto uposathakammaṃ karoti. Anvaddhamāsaṃ mātāpitūnaṃ upaṭṭhānaṃ gantvā dhammakathaṃ kathetvā tato ca brāhmaṇassa santikaṃ gantvā ārogyaṃ pucchitvā ‘‘yena te attho, taṃ vadeyyāsī’’ti āpucchitvā ‘‘anukkaṇṭhamāno abhiramā’’ti vatvā somadattenapi saddhiṃ paṭisanthāraṃ katvā attano nivesanaṃ gacchati. Brāhmaṇo saṃvaccharaṃ tattha vasitvā mandapuññatāya ukkaṇṭhitvā anicchamānampi puttaṃ gahetvā bodhisattaṃ āpucchitvā tena dīyamānaṃ bahuṃ dhanaṃ sabbakāmadadaṃ maṇiratanampi alakkhikatāya aggahetvā ‘‘manussalokaṃ gantvā pabbajissāmī’’ti āha. Mahāsatto nāgamāṇavake āṇāpetvā taṃ saputtakaṃ manussalokaṃ pāpesi. Te ubhopi dibbābharaṇāni dibbavatthāni ca omuñcitvā nhāyituṃ ekaṃ pokkharaṇiṃ otariṃsu, tasmiṃ khaṇe tāni antaradhāyitvā nāgabhavanameva agamaṃsu. Atha paṭhamanivatthakāsāvapilotikāva sarīre paṭimuñci, dhanusarasattiyo gahetvā araññaṃ gantvā mige vadhitvā purimaniyāmeneva jīvikaṃ kappesuṃ.

菩萨亦不懈怠地修持伍波萨他法事。持戒期间，慰问父母，宣说佛法，复往婆罗门处询问健康，谦恭地说：“愿闻对汝有利之事。”婆罗门答曰：“甚喜甚乐。”遂与索玛达塔结伴，到自己住所。婆罗门虽心怀忌妒不忍，仍接其子。菩萨请问索玛达塔，得大量财富与宝珠，更不轻视，许诺“我往人间出家。”大善男子命召纳龙侍童，欲以子及男童堕落人间。龙侍童放下神物与神衣，入池水沐浴，瞬间隐没归于龙居。菩萨舍弃赃物尸体，携弓矢入林，以狩猎生活糊口。

Tena ca samayena aññataro tāpaso supaṇṇarājato laddhaṃ alampāyanamantaṃ tassa anucchavikāni osadhāni mantūpacārañca attānaṃ upaṭṭhahantassa aññatarassa brāhmaṇassa adāsi. So ‘‘laddho me jīvikūpāyo’’ti katipāhaṃ vasitvā tāpasaṃ āpucchitvā pakkamanto anupubbena yamunātīraṃ patvā taṃ mantaṃ sajjhāyanto mahāmaggena gacchati. Tadā bodhisattassa bhavanato tassa paricārikā nāgamāṇavikā taṃ sabbakāmadadaṃ maṇiratanaṃ ādāya yamunātīre vālukārāsimatthake ṭhapetvā tassobhāsena rattiyaṃ kīḷitvā aruṇuggamane tassa brāhmaṇassa mantasaddaṃ sutvā ‘‘supaṇṇo’’ti saññāya bhayatajjitā maṇiratanaṃ aggahetvā pathaviyaṃ nimujjitvā nāgabhavanaṃ agamaṃsu.

当时，有一苦行者自苏婆那王处得药材，为自己服务的婆罗门苦行僧施予数种草药及护身符。此僧苦行一时，越过毗耶罗河，边祭祀、边行大山之路。此时，菩萨住处之龙侍童携带大宝珠至河边，以宝珠照明，嬉戏夜间，日出时闻婆罗门咒语。龙侍童怖惧，遂以宝珠投水徐返龙居。

Brāhmaṇo taṃ maṇiratanaṃ ādāya pāyāsi. Tasmiṃ khaṇe so nesādabrāhmaṇo puttena saddhiṃ migavadhāya araññaṃ gacchanto tassa hatthe taṃ maṇiratanaṃ disvā ‘‘idaṃ bhūridattassa sabbakāmadadaṃ maṇiratana’’nti sañjānitvā taṃ gaṇhitukāmo tena saddhiṃ allāpasallāpaṃ katvā mantavādibhāvaṃ jānitvā evamāha – ‘‘sace me tvaṃ imaṃ maṇiratanaṃ dassasi, evāhaṃ te mahānubhāvaṃ nāgaṃ dassessāmi, yaṃ tvaṃ gahetvā gāmanigamarājadhāniyo caranto bahudhanaṃ lacchasī’’ti. ‘‘Tena hi dassetvā gaṇhāhī’’ti vutte taṃ ādāya bodhisattaṃ uposathakaraṇaṭṭhāne vammikamatthake bhoge ābhujitvā nipannaṃ avidūre ṭhito hatthaṃ pasāretvā dassesi.

婆罗门携宝珠而归。恰遇该非沙门婆罗门与子同行，亦往林猎。见宝珠闻其为“布里达塔”的瑰宝，愿得之，遂言：“若为我示此宝珠，我必显现尊贵龙身，尔携之而往人间、邦国、城邑，必富有众宝。”于是得宝珠即取之，带至伍波萨他场所储藏，现宝于手上示人。

Mahāsatto taṃ nesādaṃ disvā ‘‘ayaṃ uposathassa me antarāyaṃ kareyyāti nāgabhavanaṃ netvā mahāsampattiyaṃ patiṭṭhāpitopi na icchi. Tato apakkamitvā sayaṃ gantukāmo mayā dīyamānampi maṇiratanaṃ gaṇhituṃ na icchi. Idāni pana ahiguṇḍikaṃ gahetvā āgacchati. Sacāhaṃ imassa mittadubbhino kujjheyyaṃ, sīlaṃ me khaṇḍaṃ bhavissati. Mayā kho pana paṭhamaṃyeva caturaṅgasamannāgato uposatho adhiṭṭhito, so yathādhiṭṭhitova hotu. Alampāyano maṃ chindatu vā mā vā, nevassa kujjhissāmī’’ti cintetvā akkhīni nimmīletvā adhiṭṭhānapāramiṃ purecārikaṃ katvā bhogantare sīsaṃ pakkhipitvā niccalova hutvā nipajji. Nesādabrāhmaṇopi ‘‘bho alampāyana, imaṃ nāgaṃ gaṇha, maṇiṃ me dehī’’ti āha. Alampāyano nāgaṃ disvā tuṭṭho maṇiṃ kismiñci agaṇetvā ‘‘gaṇha, brāhmaṇā’’ti hatthe khipi. So tassa hatthato bhassitvā pathaviyaṃ patitamattova pathaviṃ pavisitvā nāgabhavanameva gato. Nesādabrāhmaṇo maṇiratanato bhūridattena saddhiṃ mittabhāvato ca parihāyitvā nippaccayova pakkanto.

大丈夫看到那个不轨之人，心中念想：“此人必将妨碍我守伍波萨他戒。”于是没有带领他去龙宫，也未接受他所献宝珠的坚固建立。我想自己想要去时，也不愿意拿走他布施的宝石。如今他携带着阿希贡迪迦到来，我担心与他为友将遭恶报，品格会被破坏。起初我已具备四重资具而立下伍波萨他戒，愿他能如实持守。无论这个无赖是否要斩断我，都不可令我心起瞋恨。”于是闭目安坐，先持止定功德，悬头卧于室内。那不轨婆罗门说：“阿兰巴延啊，来拿这条龙吧，把宝石给我。”阿兰巴延见龙乐意，却未取宝石，将龙抓起说：“拿着，婆罗门。”那人用手搓龙，仿佛将其摔入地面，只是入了地而已，又回到龙宫。不轨婆罗门多方奉献宝石，与友谊之情相违，心生怨恨，遂转身离去。

§15

15. Alampāyanopi mahānubhāvehi osadhehi attano sarīraṃ makkhetvā thokaṃ khāditvā kheḷaṃ attano kāyasmiṃ paribhāvetvā dibbamantaṃ jappanto bodhisattaṃ upasaṅkamitvā naṅguṭṭhe gahetvā ākaḍḍhitvā sīse daḷhaṃ gaṇhanto mukhamassa vivaritvā osadhaṃ khāditvā mukhe sahakheḷaṃ osiñci. Sucijātiko mahāsatto sīlabhedabhayena akujjhitvā akkhīni na ummīlesi. Atha naṃ osadhamantabalena naṅguṭṭhe gahetvā heṭṭhā sīsaṃ katvā sañcāletvā gahitagocaraṃ chaḍḍāpetvā bhūmiyaṃ dīghaso nipajjāpetvā masūrakaṃ maddanto viya hatthehi parimaddi. Aṭṭhīni cuṇṇiyamānāni viya ahesuṃ.

十五、阿兰巴延与众大德配合草药，涂抹于身，吃下巫毒物，戏弄自己身体，默念神咒。布施龙来临，抓住龙尾，用力拧紧，于头部施加压力，将口张开，投掷草药入口，同时戏弄其口腔。具足清净本性的大丈夫因畏惧犯戒而不生瞋恚，眼睛不睁开。后来用草药和精神力量抓住，削断龙头并将其挪动，脱离所执的区域，放下在地，像捏红小豆般用手揉搓其骨骼，骨头发出碎裂之声。

Puna naṅguṭṭhe gahetvā dussaṃ pothento viya pothesi. Mahāsatto evarūpaṃ dukkhaṃ anubhontopi neva kujjhittha. Aññadatthu attano sīlameva āvajjesi. Iti so mahāsattaṃ dubbalaṃ katvā vallīhi peḷaṃ sajjetvā mahāsattaṃ tattha pakkhipi. Sarīraṃ panassa mahantaṃ tattha na pavisati. Atha naṃ paṇhiyā koṭṭento pavesetvā peḷaṃ ādāya ekaṃ gāmaṃ gantvā gāmamajjhe otāretvā ‘‘nāgassa naccaṃ daṭṭhukāmā āgacchantū’’ti saddamakāsi. Sakalagāmavāsino sannipatiṃsu. Tasmiṃ khaṇe alampāyano ‘‘nikkhama mahānāgā’’ti āha. Mahāsatto cintesi – ‘‘ajja mayā parisaṃ tosentena kīḷituṃ vaṭṭati, evaṃ alampāyano bahudhanaṃ labhitvā tuṭṭho maṃ vissajjessati, yaṃ yaṃ esa maṃ kāreti, taṃ taṃ karissāmī’’ti.

再用草药抓住，使其如被折磨般痛苦。虽受种种苦楚，大丈夫心不瞋恚。有时另持戒律而自劝。于是用藤条绑住受伤的大丈夫，将其放置于那处，怕其进入体内。随后用绳索束缚，携带至一村庄，行至村中时告知：“来观看龙的舞蹈吧。”村民都聚集过来。那时阿兰巴延说：“出来吧，大龙们。”大丈夫心想：“今日我得与这些众亲友同乐，阿兰巴延虽富有，可会饶恕我？”且立誓如有人加害，我必回敬以报。

Atha naṃ so peḷato nikkhamantaṃ ‘‘mahā hohī’’ti āha, so mahā ahosi. ‘‘Khuddako vaṭṭo viphaṇo ekaphaṇo dviphaṇo yāva sahassaphaṇo ucco nīco dissamānakāyo adissamānakāyo dissamānaupaḍḍhakāyo nīlo pīto lohito odāto mañjiṭṭho hohi, dhūmaṃ vissajjehi, jālasikhaṃ udakañca vissajjehī’’ti vutte tena vuttaṃ taṃ taṃ ākāraṃ nimminitvā naccaṃ dassesi. Taṃ disvā manussā acchariyabbhutacittajātā bahuṃ hiraññasuvaṇṇavatthālaṅkārādiṃ adaṃsu. Iti tasmiṃ gāme satasahassamattaṃ labhi. So kiñcāpi mahāsattaṃ gaṇhanto ‘‘sahassaṃ labhitvā taṃ vissajjessāmī’’ti āha. Taṃ pana dhanaṃ labhitvā ‘‘gāmakepi tāva mayā ettakaṃ dhanaṃ laddhaṃ, nagare kira bahudhanaṃ labhissāmī’’ti dhanalobhena na muñci.

此时他从藤条边动身说：“伟大啊！”声音洪亮。“小舞曲、大舞曲、一拍两拍，到千拍之多，高低远近，本体显没，颜色鲜明，蓝黄红白绯紫。释放浓烟，水雾弥漫。”以此形状示现舞蹈。人们见此，惊叹不已，佩戴大量金银珠宝。村中约有数十万之多。看到大丈夫也有所获，承诺：“得到千件，将放他自由。”但获财后，贪念重生：“比乡村财富多，我在城中亦必富裕。”

So tasmiṃ gāme kuṭumbaṃ saṇṭhapetvā ratanamayaṃ peḷaṃ kāretvā tattha mahāsattaṃ pakkhipitvā sukhayānakaṃ āruyha mahantena parivārena gāmanigamarājadhānīsu taṃ kīḷāpetvā bārāṇasiṃ pāpuṇi, nāgarājassa madhulājaṃ deti, abaddhasattuñca deti. So gocaraṃ na gaṇhi avissajjanabhayena. Gocaraṃ agaṇhantampi ca naṃ cattāro nagaradvāre ādiṃ katvā tattha tattha māsamattaṃ kīḷāpesi. Tena vuttaṃ ‘‘saṃsito akataññunā’’tiādi.

他在村中建立家室，打造宝珠铺陈，置放大丈夫于内，驾乘舒适车辆，携众多人环绕乡村和都城，在巴拉纳西游行。赐给城主甜瓜和鸟类，使其不敢困扰他。对于居所他不理会，亦不打扫，四处在城门口等地游玩数月。故有云：“被污染者，不知感恩。”

Tattha saṃsitoti eso nāgo amukassa nigrodharukkhassa samīpe vammikamatthake sayitoti evaṃ ṭhānaṃ dassetvā kathito. Akataññunāti attanā kataṃ upakāraṃ ajānantena mittadubbhinā nesādabrāhmaṇenāti adhippāyo. Alampāyanoti alampāyanavijjāparijappanena ‘‘alampāyano’’ti evaṃ laddhanāmo ahituṇḍikabrāhmaṇo. Mamaggahīti maṃ aggahesi. Kīḷeti maṃ tahiṃ tahinti tattha tattha gāmanigamarājadhānīsu attano jīvikatthaṃ maṃ kīḷāpeti.

此处所谓“被污染者”，指一条龙，或卧于无花果树近旁，是为示现之地。所谓不知道感恩者，是指不识自身所蒙受恩惠、反以恶行报答令人生厌之友的不轨婆罗门。阿兰巴延之名，因其贪毒及不净学识而称。所谓“我领路”即“我引导”，意指引导他人。戏耍即四处游走，逐村庄和都城以谋生计，同时令我欢喜。

§17

17.Tiṇatopi lahuko mamāti attano jīvitapariccāgo tiṇasalākapariccāgatopi lahuko hutvā mama upaṭṭhātīti attho. Pathavīuppatanaṃ viyāti sīlavītikkamo pana catunahutādhikadviyojanasatasahassabahalāya mahāpathaviyā parivattanaṃ viya tatopi taṃ bhāriyataraṃ hutvā mayhaṃ upaṭṭhātīti dasseti.

第十七节：“即使稻草也轻于我，以自身的生命舍弃而言；即使稻草杖也轻于我，因它曾侍奉于我。”这里的涵义是，如同大地的破碎与扩展，行为违犯戒律的果报虽为四倍多，合计十万由旬并绕大地般巨大，但即使如此，它仍较我侍奉的小草杖更重，这说明我对小草杖的侍奉更为重要。

§18

18.Nirantaraṃ jātisatanti mama jātīnaṃ anekasatampi anekasatāsupi jātīsu nirantarameva sīlassa avītikkamanahetu. Mama jīvitaṃ cajeyyaṃ cajituṃ sakkomi. Neva sīlaṃ pabhindeyyanti sīlaṃ pana samādinnaṃ ekampi neva bhindeyyaṃ na vināseyyaṃ. Catuddīpāna hetūti cakkavattirajjasiriyāpi kāraṇāti dasseti.

第十八节：众生无数千百族类无数，在无数族类中不间断地持续着戒律之行为的保护。就我而言，能够舍弃生命。我决不会轻易破戒，也不会破坏已摄取的戒律。戒律是一体，不可分割且不会灭失。此处又示意四国之王及帝王之财富皆因戒律为因缘，显明戒律的珍贵。

§19

19. Idāni yadatthaṃ attano jīvitampi pariccajitvā tadā sīlameva rakkhitaṃ, tāya ca sīlarakkhāya tathā anatthakārakesu nesādaalampāyanabrāhmaṇesu cittassa aññathattaṃ na kataṃ, taṃ dassetuṃ ‘‘api cā’’ti osānagāthamāha. Taṃ heṭṭhā vuttatthameva.

第十九节：现在某种程度上虽舍弃自身生命，但戒律仍获守护；为保护戒律，未使心意别异于不善行者、不敬信婆罗门的平庸之辈，这是通过偈语“当虽如此”勘验其意涵，且下文正是对此含义的说明。

Evaṃ pana mahāsatte ahituṇḍikahatthagate tassa mātā dussupinaṃ disvā puttañca tattha apassantī sokābhibhūtā ahosi. Athassā jeṭṭhaputto sudassano taṃ pavattiṃ sutvā subhogaṃ ‘‘himavantaṃ gantvā pañcasu mahānadīsu sattasu mahāsaresu bhūridattaṃ upadhāretvā ehī’’ti pahiṇi. Kāṇāriṭṭhaṃ ‘‘devalokaṃ gantvā sace devatāhi dhammaṃ sotukāmāhi bhūridatto tattha nīto, tato naṃ ānehī’’ti pahiṇi. Sayaṃ pana ‘‘manussaloke gavesissāmī’’ti tāpasavesena nāgabhavanato nikkhami. Accimukhī nāmassa vemātikā bhaginī bodhisatte adhimattasinehā taṃ anubandhi. Taṃ maṇḍūkacchāpiṃ katvā jaṭantare pakkhipitvā mahāsattassa uposathakaraṇaṭṭhānaṃ ādiṃ katvā sabbattha gavesanto anukkamena bārāṇasiṃ patvā rājadvāraṃ agamāsi. Tadā alampāyano rājaṅgaṇe mahājanassa majjhe rañño bhūridattassa kīḷaṃ dassetuṃ peḷaṃ vivaritvā ‘‘ehi mahānāgā’’ti saññamadāsi.

于是大丈夫“无畏象”之母于恶梦中见恶欣不睹其子，悲伤充满。长子苏达善闻此事，藏粮说：“去喜马拉雅山，持有七条大河沿岸富饶土地，回来此地。”又眼热弟弟劝：“去天界观法，若众神欲闻，便带回来。”自己则立志：“我当在人间探寻。”披发行苦行，慈护乃弟随行。割断皮革坐垫，完成苦行前坐之地，从各处跋涉至波罗奈国，抵达王门。藏粮在廷中间开戏台，呼喊“吾兄大龙王，请来！”以唤其来。

Mahāsatto sīsaṃ nīharitvā olokento jeṭṭhabhātikaṃ disvā peḷato nikkhamma tadabhimukho pāyāsi. Mahājano bhīto paṭikkami. So gantvā taṃ abhivādetvā nivattitvā peḷameva pāvisi. Alampāyano ‘‘iminā ayaṃ tāpaso daṭṭho’’ti saññāya ‘‘mā bhāyi, mā bhāyī’’ti āha. Sudassano ‘‘ayaṃ nāgo mayhaṃ kiṃ karissati, mayā sadiso ahituṇḍiko nāma natthī’’ti tena vādappaṭivādaṃ samuṭṭhāpetvā ‘‘tvaṃ imaṃ nāgaṃ gahetvā gajjasi, ahaṃ taṃ imāya maṇḍūkacchāpiyā icchanto nāsayissāmī’’ti bhaginiṃ pakkositvā hatthaṃ pasāresi. Sā tassa saddaṃ sutvā jaṭantare nipannā tikkhattuṃ maṇḍūkavassitaṃ vassitvā nikkhamitvā aṃsakūṭe nisīditvā uppatitvā tassa hatthatale tīṇi visabindūni pātetvā puna tassa jaṭantarameva pāvisi.

无畏象岀头环视，见长弟离开戏台向外守卫。大众因恐惧而散去。弟弟进去朝拜后回到戏台。藏粮识出苦行者，安慰曰：“别怕，别怕。”苏达善曰：“此龙与我无异，名唤‘无畏’，并无异类。”他与妹相争后摊手，妹闻声从树下跳出，愤然踢碎皮革垫，离去后坐于岩石，起身投三滴唾沫，又重入树荫下戏台。

Sudassano visabinduṃ dassetvā ‘‘idaṃ binduṃ sace pathaviyaṃ pātessati, osadhitiṇavanappatayo sabbe nassissanti. Sace ākāse khipissati, sattavassāni devo na vassissati. Sace udake pātessati, yāvatā tattha udakajātā pāṇā sabbe mareyyu’’nti vatvā rājānaṃ saddahāpetuṃ tayo āvāṭe khaṇāpetvā ekaṃ nānābhesajjānaṃ pūresi, dutiyaṃ gomayassa, tatiyaṃ dibbosadhānañceva pūretvā majjhe āvāṭe visabinduṃ pakkhipi. Taṅkhaṇaññeva dhūmāyitvā jālā uṭṭhahi. Sā gantvā gomayāvāṭaṃ gaṇhi. Tatopi jālā uṭṭhāya dibbosadhapuṇṇaṃ gahetvā dibbosadhāni jhāpetvā nibbāyi. Alampāyanaṃ tattha āvāṭassa avidūre ṭhitaṃ usumā pharitvā sarīracchaviṃ uppāṭetvā gatā. Setakuṭṭhī ahosi. So bhayatajjito ‘‘nāgarājānaṃ vissajjemī’’ti tikkhattuṃ vācaṃ nicchāresi. Taṃ sutvā bodhisatto ratanapeḷāya nikkhamitvā sabbālaṅkārapaṭimaṇḍitaṃ attabhāvaṃ māpetvā devalīḷāya ṭhito. Sudassano ca accimukhī ca tatheva aṭṭhaṃsu.

苏达善指唾滴言：“若此滴落于地，林中草药枯萎；若落空中，七百年天神不雨降；若落水中，水生众生皆命尽。”说罢修缮围栏，先放各种藥物，次放牛奶，再置天品药物，中间丢下唾滴。随即冒烟，网升起，她前去取牛奶罐。随后网升起掩灭天品药物，藏粮现身现身体病状。有人害怕，嘱其“不伤龙王。”闻此，菩萨持宝杖现身，饰以华丽装饰，伫立于戏台。苏达善和大弟面对面坐着。

Tato sudassano attano bhāgineyyabhāvaṃ rañño ārocesi. Taṃ sutvā rājā te āliṅgitvā sīse cumbitvā antepuraṃ netvā mahantaṃ sakkārasammānaṃ katvā bhūridattena saddhiṃ paṭisanthāraṃ karonto ‘‘tāta, evaṃ mahānubhāvaṃ taṃ alampāyano kathaṃ gaṇhī’’ti pucchi. So sabbaṃ vitthārena kathetvā ‘‘mahārāja, raññā nāma iminā niyāmena rajjaṃ kāretuṃ vaṭṭatī’’ti mātulassa dhammaṃ desesi. Atha sudassano ‘‘mātula, mama mātā bhūridattaṃ apassantī kilamati, na sakkā amhehi idha papañcaṃ kātu’’nti mātulaṃ āpucchitvā bhūridattaaccimukhīhi saddhiṃ nāgabhavanameva gato.

继而苏达萨诺向其部下呈述了王的亲族身份。国王听闻后，拥抱他们，亲吻头颅，面对面施以盛大礼敬，且与他们互相应和、互赠厚礼。随后询问道：“孩子啊，如此伟大的恩德，这份无价的馈赠该如何承受？”他们详细叙述了一切事由后，国王便以长辈之道教导道：“伟大的国王，应由此约定治理国家。”接着苏达萨诺说：“长辈，我母亲当下身体欠安，忧虑不安，不忍让我们在此兴风作浪。”询问母亲后，他便携同母亲面向布里达塔府邸，直达那龙宫。

Atha tattha mahāpuriso gilānaseyyāya nipanno gilānapucchanatthaṃ āgatāya mahatiyā nāgaparisāya vede ca yaññe ca brāhmaṇe ca sambhāvetvā kāṇāriṭṭhe kathente taṃ vādaṃ bhinditvā nānānayehi dhammaṃ desetvā sīlasampadāya diṭṭhisampadāya ca patiṭṭhāpetvā yāvajīvaṃ sīlāni rakkhitvā uposathakammaṃ katvā āyupariyosāne saggapuraṃ pūresi.

然后，当地一位尊贵之人卧于病榻，为询问病情而来，受到众多龙族的盛大接待。并以祭祀及婆罗门仪式礼敬，断除谬论，以多种方法宣说法义，确立道德资粮与正见资粮，终其一生坚持持守戒律，举行伍波萨他仪轨，乃至寿终时圆满净土。

Tadā mātāpitaro mahārājakulāni ahesuṃ. Nesādabrāhmaṇo devadatto, somadatto ānando, accimukhī uppalavaṇṇā, sudassano sāriputto, subhogo mahāmoggallāno, kāṇāriṭṭho sunakkhatto, bhūridatto lokanātho.

当时父母辈及大王家族诸人皆在场。诸如：婆罗门奈萨陀婆罗门多，婆罗门索玛陀多，阿难多，明亮如莲色的布里达塔，沙利子，摩嘎剌那大威神，迦钵帝，苏那拘多，布里达塔世间主。

Tassa idhāpi sesapāramiyo heṭṭhā vuttanayeneva niddhāretabbā. Idhāpi yojanasatike attano nāgabhavanaṭṭhāne soḷasahi nāgakaññāsahassehi cittarūpaṃ viya paricāriyamāno devalokasampattisadise nāgalokissariye ṭhitopi issariyamadaṃ akatvā anvaddhamāsaṃ mātāpituupaṭṭhānaṃ, kule jeṭṭhāpacāyanaṃ, sakalāya nāgaparisāya cātumahārājikaparisāya tāvatiṃsaparisāya ca samuṭṭhitapañhānaṃ taṃtaṃparisamajjhe kumudanālakalāpaṃ viya sunisitasatthena attano paññāsatthena tāvadeva pacchinditvā tesaṃ cittānukūladhammadesanā, vuttappakāraṃ bhogasampattiṃ pahāya attano sarīrajīvitanirapekkhaṃ caturaṅgasamannāgataṃ uposathādhiṭṭhānaṃ, tattha ca paṭiññāya visaṃvādanabhayena ahituṇḍikahatthagamanaṃ, tasmiñca mukhe visamissakheḷapātanaṃ naṅguṭṭhe gahetvā āviñchanaṃ kaḍḍhanaṃ bhūmiyaṃ ghaṃsanaṃ maddanaṃ pothananti evamādiṃ nānappakāravippakāraṃ karontepi evarūpaṃ mahādukkhaṃ anubhavatopi kujjhitvā olokanamattena taṃ chārikaṃ kātuṃ samatthassāpi sīlapāramiṃ āvajjitvā sīlakhaṇḍanabhayena īsakampi cittassa vikārābhāvo, dhanaṃ labhāpemīti vā tassa cittānuvattanaṃ, subhogena punānītassa akataññuno mittadubbhissa nesādabrāhmaṇassa sīlaṃ anadhiṭṭhahitvāpi akujjhanaṃ, kāṇāriṭṭhena kathitaṃ micchāvādaṃ bhinditvā anekapariyāyena dhammaṃ bhāsitvā nāgaparisāya sīlesu sammādiṭṭhiyañca patiṭṭhāpananti evamādayo bodhisattassa guṇānubhāvā vibhāvetabbā. Tenetaṃ vuccati – ‘‘evaṃ acchariyā hete…pe… dhammassa anudhammato’’ti.

此处亦应如前述修行之人对波罗蜜多的完备表现而察觉。此处在约百余由旬的自家龙宫所处，身有十六万龙女如百花盛开的莲花群般，侍奉其身。其虽处天界荣耀，却无所骄慢，常常孝养父母，肩负家族长老之责，周旋于四大王龙以及三十六大族龙中，承担复杂问题于繁忙之际，犹如莲花团环盛开般，心意清净纯净。他以五十种慧眼观察眷属，断除大半烦恼，舍弃对物质财富的贪恋，身心寂静，无所挂碍，坚定执行伍波萨他戒律，且具四种庄严。因心中的约定和对走邪道、说邪语等恐惧，采取威严举止，口中不出恶言。虽遭多种身心之苦却于心中无烦恼，遂发愿行此游历之事以修行波罗蜜多。因恐惧戒律破坏而无恼，念及财富获得也能随顺其心。沙利子素来知恩不忘，曾对奈萨陀婆罗门破不守戒、说邪语、分别谤法一事未加责难；迦钵帝则破除谬论，以多种方式宣说正法，且建立于龙族的戒律和正见。诸如此类，是应当深究菩萨德行之显现。故有云：“因如此伟大奇特之因缘……法之依止法……”

Bhūridattacariyāvaṇṇanā niṭṭhitā. · 布利达德行注释终。

3. Campeyyanāgacariyāvaṇṇanā三、占波耶龙行注释

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20. Tatiye campeyyakoti aṅgamagadharaṭṭhānaṃ antare campā nāma nadī, tassā heṭṭhā nāgabhavanampi avidūrabhavattā campā nāma, tattha jāto nāgarājā campeyyako. Tadāpi dhammiko āsinti tasmiṃ campeyyanāgarājakālepi ahaṃ dhammacārī ahosiṃ.

二十、第三节於迦蒲耶之地，是阿吒迦玛迦达国境内。该地有溪流名为迦蒲（Campā），近龙宫且不远者亦名迦蒲，因此，龙王迦蒲耶即生于此。彼时善行者仍在此，亦于迦蒲龙王时，修持正法道者也。

Bodhisatto hi tadā campānāgabhavane nibbattitvā campeyyo nāma nāgarājā ahosi, mahiddhiko mahānubhāvo. So tattha nāgarajjaṃ kārento devarājabhogasampattisadisaissariyasampattiṃ anubhavanto pāramipūraṇassa anokāsabhāvato ‘‘kiṃ me imāya tiracchānayoniyā, uposathavāsaṃ vasitvā ito muccitvā sammadeva pāramiyo pūressāmī’’ti tato paṭṭhāya attano pāsādeyeva uposathakammaṃ karoti. Alaṅkatanāgamāṇavikā tassa santikaṃ āgacchanti. So ‘‘idha me sīlassa antarāyo bhavissatī’’ti pāsādato nikkhamitvā uyyāne nisīdati. Tatrāpi tā āgacchanti. So cintesi – ‘‘idha me sīlassa saṃkileso bhavissati, ito nāgabhavanato nikkhamitvā manussalokaṃ gantvā uposathavāsaṃ vasissāmī’’ti. So tato paṭṭhāya uposathadivasesu nāgabhavanā nikkhamitvā ekassa paccantagāmassa avidūre maggasamīpe vammikamatthake ‘‘mama cammādīhi atthikā cammādīni gaṇhantu, kīḷāsappaṃ vā kātukāmā kīḷāsappaṃ karontū’’ti sarīraṃ dānamukhe vissajjetvā bhoge ābhujitvā nipanno uposathavāsaṃ vasati cātuddasiyaṃ pañcadasiyañca, pāṭipade nāgabhavanaṃ gacchati. Tassevaṃ uposathaṃ karontassa dīgho addhā vītivatto.

菩萨时代，生于迦蒲龙宫，名为迦蒲耶龙王，威力广大，德高望重。彼时正治龙王，享受天界帝王福报，其已满波罗蜜多无缺之德。心想：“我何以远离三界众生，安居伍波萨他斋戒中，正当圆满波罗蜜多？”遂起身在自署建筑内行伍波萨他仪式。众龙和人类围绕其周。其心念道：“此处终将成为我戒德障碍，我将离此龙宫，往生人间，居于伍波萨他斋戒。”遂离开龙宫，至一村落不远之处，居于林中僻地。意以身体如皮肤等为施物，慷慨布施，舍弃饮食享受，卧于卧榻中，坚守伍波萨他斋戒达十四至十五日。结束后，复还龙宫。其伍波萨他持戒修行时日甚久，甚为圆满。

Atha bodhisatto sumanāya nāma attano aggamahesiyā ‘‘deva, tvaṃ manussalokaṃ gantvā uposathaṃ upavasasi, so ca sāsaṅko sappaṭibhayo’’ti vutto maṅgalapokkharaṇitīre ṭhatvā ‘‘sace maṃ, bhadde, koci paharitvā kilamessati, imissā pokkharaṇiyā udakaṃ āvilaṃ bhavissati. Sace supaṇṇo gaṇhissati, udakaṃ pakkuthissati. Sace ahituṇḍiko gaṇhissati, udakaṃ lohitavaṇṇaṃ bhavissatī’’ti tīṇi nimittāni tassā ācikkhitvā cātuddasīuposathaṃ adhiṭṭhāya nāgabhavanā nikkhamitvā tattha gantvā vammikamatthake nipajji sarīrasobhāya vammikaṃ sobhayamāno. Sarīrañhissa rajatadāmaṃ viya setaṃ ahosi, matthako rattakambalageṇḍuko viya, sarīraṃ naṅgalasīsappamāṇaṃ bhūridattakāle (jā. 2.22.784 ādayo) pana ūruppamāṇaṃ, saṅkhapālakāle (jā. 2.17.143 ādayo) ekadoṇikanāvappamāṇaṃ.

于是，菩萨名为苏摩那，自身为最上大国王之子，于吉祥莲花池岸边，言『天子啊，你到人间去，持守八关斋戒，彼则防护周全，无所畏惧』。说毕，为其示三种兆象：若我被人袭击伤害，此池水必将浑浊；若金翅鸟取走此水，池水则将干涸；若恶魔掘得此池，池水便变成血色。示以此三兆后，于第十四日持守斋戒，自龙宫出来，前往池畔，用蜂巢美饰其身。其身如银色珊瑚，洁白如绢，形似红毯上之蛙，当其出生时（注有出处）身体宽如大腿，寿至晚年时长逐渐缩减，仅如一穴鸟羽般大小。

Tadā eko bārāṇasimāṇavo takkasilaṃ gantvā alampāyanamantaṃ uggaṇhitvā tena maggena attano gāmaṃ gacchanto mahāsattaṃ disvā ‘‘kiṃ me tucchahatthena gāmaṃ gantuṃ, imaṃ nāgaṃ gahetvā gāmanigamarājadhānīsu kīḷāpento dhanaṃ uppādetvāva gamissāmī’’ti cintetvā dibbosadhāni gahetvā dibbamantaṃ parivattetvā tassa santikaṃ agamāsi. Dibbamantaṃ sutakālato paṭṭhāya mahāsattassa kaṇṇesu tattasalākāpavesanakālo viya ahosi, matthake sikharena abhimanthiyamāno viya. So ‘‘ko nu kho eso’’ti bhogantarato sīsaṃ ukkhipitvā olokento ahituṇḍikaṃ disvā cintesi – ‘‘mama visaṃ uggatejaṃ, sacāhaṃ kujjhitvā nāsāvātaṃ vissajjessāmi, etassa sarīraṃ bhusamuṭṭhi viya vippakirissati, atha me sīlaṃ khaṇḍaṃ bhavissati, na naṃ olokessāmī’’ti. So akkhīni nimmīletvā sīsaṃ bhogantare ṭhapesi. Ahituṇḍikabrāhmaṇo osadhaṃ khāditvā mantaṃ parivattetvā kheḷaṃ mahāsattassa sarīre osiñci. Osadhānañca mantassa ca ānubhāvena kheḷena phuṭṭhaphuṭṭhaṭṭhāne phoṭānaṃ uṭṭhānakālo viya ahosi.

当时一名婆罗门来自巴拉那国，途经铁工村，抬头望天，心念：『以我这小手小足，何以往村庄？若能捕捉此龙，将其玩弄于国都，财宝必定取来。』遂诵神咒，回转神域，现身于龙王面前。龙王闻咒，头如山峦般盘绕，似披红毯。见恶魔之后思忖：『是何人？』掷头探望恶魔，念：『我体内毒气如烈火，若打击鼻气必消，身形将化为尘土，我戒律将破，便不再去看它。』遂闭目，用头在宝藏中置于一旁。恶魔食药诵咒，对其身体反复戏弄，犹如那光亮渐露之时。

Atha so naṅguṭṭhe gahetvā ākaḍḍhitvā dīghaso nipajjāpetvā ajapadena daṇḍena uppīḷetvā dubbalaṃ katvā sīsaṃ daḷhaṃ gahetvā nippīḷesi. Mahāsatto mukhaṃ vivari. Athassa mukhe kheḷaṃ osiñcitvā osadhamantabalena dante bhindi. Mukhaṃ lohitassa pūri. Mahāsatto attano sīlabhedabhayena evarūpaṃ dukkhaṃ adhivāsento akkhīni ummīletvā olokanamattampi nākāsi. Sopi ‘‘nāgarājānaṃ dubbalaṃ karissāmī’’ti naṅguṭṭhato paṭṭhāya aṭṭhīni saṃcuṇṇayamāno viya sakalasarīraṃ madditvā paṭṭakaveṭhanaṃ nāma veṭhesi, tantamajjitaṃ nāma majji, naṅguṭṭhe gahetvā dussapothanaṃ nāma pothesi. Mahāsattassa sakalasarīraṃ lohitamakkhitaṃ ahosi, so mahāvedanaṃ adhivāsesi.

于是，龙王用膝盖勾住，紧紧抓压，长身下伏，口中不停念咒，用杖打压，使恶魔疲乏，抓紧头使其压迫。龙王张口，将药射入口中，药力使牙齿折断。口中充血，龙王因戒破恐惧承受极苦，睁开眼眸，仅稍微观察便闭眼。它亦思忖说：『我将使龙王痛苦。』用膝盖抵地，聚集骨骼，整顿全身，并绑以名为裹身衣的绳索，其他绳索系在膝关节上。龙王全身浸满鲜血，承受大痛苦。

Athassa dubbalabhāvaṃ ñatvā vallīhi peḷaṃ karitvā tattha naṃ pakkhipitvā paccantagāmaṃ netvā mahājanassa majjhe kīḷāpesi. Nīlādīsu vaṇṇesu vaṭṭacaturassādīsu saṇṭhānesu aṇuṃthūlādīsu pamāṇesu yaṃ yaṃ brāhmaṇo icchati, mahāsatto taṃ tadeva katvā naccati, phaṇasatampi phaṇasahassampi karotiyeva. Mahājano pasīditvā bahudhanamadāsi. Ekadivasameva kahāpaṇasahassañceva sahassagghanike ca parikkhāre labhi. Brāhmaṇo āditova ‘‘sahassaṃ labhitvā vissajjessāmī’’ti cintesi. Taṃ pana dhanaṃ labhitvā ‘‘paccantagāmeyeva tāva me ettakaṃ dhanaṃ laddhaṃ, rājarājamahāmattānaṃ dassite kīva bahuṃ dhanaṃ labhissāmī’’ti sakaṭañca sukhayānakañca gahetvā sakaṭe parikkhāre ṭhapetvā sukhayānake nisinno ‘‘mahantena parivārena mahāsattaṃ gāmanigamarājadhānīsu kīḷāpento bārāṇasiyaṃ uggasenarañño santike kīḷāpetvā vissajjessāmī’’ti agamāsi. So maṇḍūke māretvā nāgarañño deti. Nāgarājā ‘‘punappunaṃ maṃ nissāya māressatī’’ti na khādati. Athassa madhulāje adāsi. Tepi ‘‘sacāhaṃ gocaraṃ gaṇhissāmi, antopeḷāyameva maraṇaṃ bhavissatī’’ti na khādati.

明了自身虚弱，龙王用藤蔓编制篮筐，将恶魔投进其中，盖上篮筐缝隙，秘密带入后村庄，在众人之间玩弄。于蓝色等各色圆形祭坛和集会处，依婆罗门需求变换形状，跳舞旋转，戏谑胡闹。众人大喜，多方捐赠财宝。仅一日，即得数千金币及许多财富。婆罗门想：『得千金币即可放掉它。』然得财后心念：『我不过取得这点财富，在王侯大臣席上展示，更将获无量财宝。』乘坐车辆，带着财物，坐于车上安稳，计划着工于国都示乐于大臣等，于巴拉那王乌迦塞纳统治下之地，将恶魔再度拿出来戏弄，打死蝌蚪，龙王不食，曰：『你别老是依赖我来戏弄。』又赐蜜糖，恶魔亦不食。又曰：『我将归入放牧圈，终将死于角落。』恶魔仍不食。

§21

21. Brāhmaṇo māsamattena bārāṇasiṃ patvā dvāragāmake taṃ kīḷāpento bahudhanaṃ labhi. Rājāpi naṃ pakkosāpetvā ‘‘amhākampi kīḷāpehī’’ti āha. ‘‘Sādhu, deva, sve pannarase tumhākaṃ kīḷāpessāmī’’ti āha. Rājā ‘‘sve nāgarājā rājaṅgaṇe naccissati, mahājano sannipatitvā passatū’’ti bheriṃ carāpetvā punadivase rājaṅgaṇaṃ alaṅkārāpetvā brāhmaṇaṃ pakkosāpesi. So ratanapeḷāya mahāsattaṃ netvā vicittatthare peḷaṃ ṭhapetvā nisīdi. Rājāpi pāsādā oruyha mahājanaparivuto rājāsane nisīdi. Brāhmaṇo mahāsattaṃ nīharitvā naccāpesi. Mahāsatto tena cintitacintitākāraṃ dassesi. Mahājano sakabhāvena sandhāretuṃ na sakkoti. Celukkhepasahassāni pavattanti. Bodhisattassa upari ratanavassaṃ vassi. Tena vuttaṃ ‘‘tadāpi maṃ dhammacāri’’ntiādi.

时婆罗门沉溺肉欲，在巴拉那府宅中玩乐，得大量财富。王亦未驱除，乃言：『我也亦将玩乐。』婆罗门曰：『好，天子，我与你同乐十五日。』王说：『若龙王于宫廷舞蹈，众大臣聚集观赏。』吹鼓乐起，次日装饰王宫，驱使婆罗门出入。婆罗门带着恶魔，施展奇异变化，安置于舞台上坐下。王坐宝座，众民环绕。婆罗门演舞，龙王表现忧愁。大臣无法聚合，起争吵无数。菩萨时代历尽多年。有云：『彼时我恪守法行』等语。

Tattha tadāpīti yadāhaṃ campeyyako nāgarājā homi, tadāpi. Dhammacārinti dasakusalakammapathadhammaṃ eva carati, na aṇumattampi adhammanti dhammacārī. Upavuṭṭhauposathanti aṭṭhaṅgasamannāgatassa ariyuposathasīlassa rakkhaṇavasena upavasitauposathaṃ. Rājadvāramhi kīḷatīti bārāṇasiyaṃ uggasenarañño gehadvāre kīḷāpeti.

如是者，至我为巴拉那国龙王时，即仍守法行者也。所谓守法者，即修行十善道之法，虽微小亦不背逆。持守八钵戒之斋戒，守护圣戒，作为守护僧团的义务。因于王宫之门处玩乐，即于巴拉那王乌迦塞纳府门前戏弄。

§22

22.Yaṃ yaṃ so vaṇṇaṃ cintayīti so ahituṇḍikabrāhmaṇo ‘‘yaṃ yaṃ nīlādivaṇṇaṃ hotū’’ti cintesi. Tena vuttaṃ ‘‘nīlaṃ va pītalohita’’nti. Tattha nīlaṃ vāti vā-saddo aniyamattho, gāthāsukhatthaṃ rassaṃ katvā vutto, tena vāsaddena vuttāvasiṭṭhaṃ odātādivaṇṇavisesañceva vaṭṭādisaṇṭhānavisesañca aṇuṃthūlādipamāṇavisesañca saṅgaṇhāti. Tassa cittānuvattantoti tassa ahituṇḍikassa cittaṃ anuvattanto. Cintitasannibhoti tena cintitacintitākārena pekkhajanassa upaṭṭhahāmīti dasseti.

22. 他所思惟的各种颜色，便是那名为阿翅诃提迦婆罗门的人心中思惟的「各种蓝色等颜色应有其存在」的意义。因此有言「蓝色和黄色为红色」。此中蓝色所指的是风声中的不规则之意。通过将韵律和颂文的意义巧妙地调和后述说，凭借此声韵，既涵盖了风声等颜色的特殊性，又包括了螺旋形等空间关系的特异性及微小尺寸诸类特征。由此协调心识，谓之顺应其心。因其相似于思惟，便表明对听者靠近而展示的思惟状况。

§23

23. Na kevalañca tena cintitākāradassanaṃ eva mayhaṃ ānubhāvo. Api ca thalaṃ kareyyamudakaṃ, udakampi thalaṃ kareti thalaṃ mahāpathaviṃ gahetvā udakaṃ, udakampi gahetvā pathaviṃ kātuṃ sakkuṇeyyaṃ evaṃ mahānubhāvo ca. Yadihaṃ tassa kuppeyyanti tassa ahituṇḍikassa ahaṃ yadi kujjheyyaṃ. Khaṇena chārikaṃ kareti kodhuppādakkhaṇe eva bhasmaṃ kareyyaṃ.

23. 我对这思惟成形的展现，决非仅止于此。比如说泥土可以托持水，水也能承载泥土。若以泥土容器装水，水可被盛入；以水盛物，亦可塑造泥土。这就是伟大的相互成就。倘若对这阿翅诃提迦婆罗门生心生怨，我必定生气激怒。短时间内即可行走，生起愤怒之时，应立即如灰烬一般焚毁怒火。

§24

24. Evaṃ bhagavā tadā attano uppajjanakānatthapaṭibāhane samatthataṃ dassetvā idāni yena adhippāyena taṃ paṭibāhanaṃ na kataṃ, taṃ dassetuṃ ‘‘yadi cittavasī hessa’’ntiādimāha.

24. 当时世尊展示了自己处理烦恼的能力。如今欲显现何种处理权柄，尚未予以示现，告诫说若有心主自居，则将如何如何。

Tassattho – ‘‘ayaṃ ahituṇḍiko maṃ ativiya bādhati, na me ānubhāvaṃ jānāti, handassa me ānubhāvaṃ dassessāmī’’ti kujjhitvā olokanamattenāpi yadi cittavasī abhavissaṃ, atha so bhusamuṭṭhi viya vippakirissati. Ahaṃ yathāsamādinnato parihāyissāmi sīlato. Tathā ca sati sīlena parihīnassa khaṇḍitasīlassa yvāyaṃ mayā dīpaṅkaradasabalassa pādamūlato paṭṭhāya abhipatthito , uttamattho buddhabhāvo so na sijjhati.

因此他说：「此阿翅诃提迦过分骚扰我，不解我所成就的能力，且若我肆意失控，即使心主不存在，也会如满堆稻谷般崩溃。我将以定力完全降伏它。即使弃绝其心德而唯依戒律修持，如同以足顶立于大迦毗梨长者足底般坚定，超越心识的意义也不会熄灭。」

§25

25.Kāmaṃ bhijjatuyaṃ kāyoti ayaṃ cātumahābhūtiko odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo kāyo kiñcāpi bhijjatu vinassatu, idheva imasmiṃ eva ṭhāne mahāvāte khittabhusamuṭṭhi viya vippakirīyatu, neva sīlaṃ pabhindeyyaṃ, vikirante bhusaṃ viyāti sīlaṃ pana uttamatthasiddhiyā hetubhūtaṃ imasmiṃ kaḷevare bhusamuṭṭhi viya vippakirantepi neva bhindeyyaṃ, kāyajīvitesu nirapekkho hutvā sīlapāramiṃyeva pūremīti cintetvā taṃ tādisaṃ dukkhaṃ tadā adhivāsesinti dasseti.

25. 「汝身如欲火燃烧，此主由四大元素及火热邪秽积聚而成，受无常、遮蔽、损蚀及侵蚀所制。身躯焚烧和毁灭，无论身处何地，皆如狂风掀动堆谷般动荡，不会败坏戒律。即便像堆谷般随风飞扬散乱，戒律因其成就正果而不被破坏。思虑身体生活如无分别视之，完全达戒德之彼岸。」如此思维甚是痛苦，彼时因此而现前。

Atha mahāsattassa pana ahituṇḍikahatthagatassa māso paripūri, ettakaṃ kālaṃ nirāhārova ahosi. Sumanā ‘‘aticirāyati me sāmiko, ko nu kho pavattī’’ti pokkharaṇiṃ olokentī lohitavaṇṇaṃ udakaṃ disvā ‘‘ahituṇḍikena gahito bhavissatī’’ti ñatvā nāgabhavanā nikkhamitvā vammikasantikaṃ gantvā mahāsattassa gahitaṭṭhānaṃ kilamitaṭṭhānañca disvā roditvā kanditvā paccantagāmaṃ gantvā pucchitvā taṃ pavattiṃ sutvā bārāṇasiṃ gantvā rājadvāre ākāse rodamānā aṭṭhāsi. Mahāsatto naccantova ākāsaṃ ullokento taṃ disvā lajjito peḷaṃ pavisitvā nipajji.

于是这伟大众生，即此阿翅诃提迦之膀大，历经满月之时，如久无饮食一般。苏摩那观望池塘，见红色水光外现，心言：「我的主人拖延太久，究竟发生何事？」识知「被阿翅诃提迦捉住了。」于是离开龙宫，往坏狸近处去，见到伟大众生被捉之处及其堆谷处，便悲泣哀号，返往后村打听情形，闻讯后赶赴巴拉那西，在城门下仰望晴空，泪流满面站立。伟大众生如跳舞一般望天而视，此时见状而羞愧，匆匆入屋，垂首不语。

Rājā tassa peḷaṃ paviṭṭhakāle ‘‘kiṃ nu kho kāraṇa’’nti ito cito ca olokento taṃ ākāse ṭhitaṃ disvā ‘‘kā nu tva’’nti pucchitvā tassā nāgakaññābhāvaṃ sutvā ‘‘nissaṃsayaṃ kho nāgarājā imaṃ disvā lajjito peḷaṃ paviṭṭho, ayañca yathādassito iddhānubhāvo nāgarājasseva , na ahituṇḍikassā’’ti niṭṭhaṃ gantvā ‘‘evaṃ mahānubhāvo ayaṃ nāgarājā, kathaṃ nāma imassa hatthaṃ gato’’ti pucchitvā ‘‘ayaṃ dhammacārī sīlavā nāgarājā, cātuddasīpannarasīsu uposathaṃ upavasanto attano sarīraṃ dānamukhe niyyātetvā mahāmaggasamīpe vammikamatthake nipajjati, tatthāyametena gahito, imassa devaccharāpaṭibhāgā anekasahassā itthiyo, devalokasampattisadisā nāgabhavanasampatti, ayaṃ mahiddhiko mahānubhāvo sakalapathaviṃ parivattetuṃ samattho, kevalaṃ ‘sīlaṃ me bhijjissatī’ti evarūpaṃ vippakāraṃ dukkhañca anubhotī’’ti ca sutvā saṃvegappatto tāvadeva tassa ahituṇḍikassa brāhmaṇassa bahuṃ dhanaṃ mahantañca yasaṃ issariyañca datvā – ‘‘handa, bho, imaṃ nāgarājānaṃ vissajjehī’’ti vissajjāpesi.

当国王进入花园之时，心中盘问：“这是何缘故？”他东观西望，抬头注视空中，问道：“这是谁？”听闻那无形的龙女之音，说：“毫无疑问，龙王见此害羞进入花园，如所示现的神通威力犹如龙王本人，非凡间人所能为也。”说毕，离开了。国王又问：“这位大德龙王既然如此殊胜，为何落得如此受困境？”答曰：“此乃守法守戒之龙王，常住于十四洲中，恪守斋戒，奉献身心，置身于布施之门前，安住于正道之侧，以此庄严护持身心。龙宫众多，女众千万，与天界福报相称，龙宫繁华显赫。这位大力大德者，能够周游整个世间，其所经历显著变化唯有‘我勤修戒’之念，并因此也经历痛苦。”闻此语，国王深受感动，遂以丰厚财富与显赫名声及权势赠予该无缘之婆罗门，宣言：“来，请你免除龙王之债。”

Mahāsatto nāgavaṇṇaṃ antaradhāpetvā māṇavakavaṇṇena devakumāro viya aṭṭhāsi. Sumanāpi ākāsato otaritvā tassa santike aṭṭhāsi. Nāgarājā rañño añjaliṃ katvā ‘‘ehi, mahārāja, mayhaṃ nivesanaṃ passituṃ āgacchāhī’’ti yāci. Tenāha bhagavā –

一位大能者现身变幻龙的形色，隐匿龙身，化作如人类青年般的姿态，接近国王。大能者苏摩那也自天而降，至其身旁伫立。龙王向国王作揖，恳求说：“陛下，请允我参观您的居所。”国王于是答道：

‘‘Mutto campeyyako nāgo, rājānaṃ etadabravi;

“自由自在的常青龙啊，国王曾如此告知我；

‘Namo te kāsirājatthu, namo te kāsivaḍḍhana;

‘我向迦尸国王致敬，向迦尸王增盛致敬；

Añjaliṃ te paggaṇhāmi, passeyyaṃ me nivesana’’nti.

我接纳你的合十礼，期盼你观望我的居所。’”

Atha rājā tassa nāgabhavanagamanaṃ anujāni. Mahāsatto taṃ saparisaṃ gahetvā nāgabhavanaṃ netvā attano issariyasampattiṃ dassetvā katipāhaṃ tattha vasāpetvā bheriṃ carāpesi – ‘‘sabbā rājaparisā yāvadicchakaṃ hiraññasuvaṇṇādikaṃ dhanaṃ gaṇhatū’’ti. Rañño ca anekehi sakaṭasatehi dhanaṃ pesesi. ‘‘Mahārāja, raññā nāma dānaṃ dātabbaṃ, sīlaṃ rakkhitabbaṃ, dhammikā rakkhāvaraṇagutti sabbattha saṃvidahitabbā’’ti dasahi rājadhammakathāhi ovaditvā vissajjesi. Rājā mahantena yasena nāgabhavanā nikkhamitvā bārāṇasimeva gato. Tato paṭṭhāya kira jambudīpatale hiraññasuvaṇṇaṃ jātaṃ. Mahāsatto sīlāni rakkhitvā anvaddhamāsaṃ uposathakammaṃ katvā sapariso saggapuraṃ pūresi.

然后国王批准众人陪同，前往龙宫。大能者带领大家，引领入龙宫，展示自己的王权财富，在那里安置居住多日，击鼓唱歌，说：“所有宫廷大臣应当领取所需的金银财宝。”国王又向官吏赠送无数货物。国王训诫说：“陛下，国家的财富应当施舍，戒律应当奉守，法与护卫应当普遍具足。”宣讲十条王法之后舍去。国王怀着伟大威望，离开龙宫，前往巴拉纳西。传说琰珠地上有金银财宝诞生。大能者遵守戒律，整整一月念斋戒，共同行众四处游历，振兴天城。

Tadā ahituṇḍiko devadatto ahosi, sumanā rāhulamātā, uggaseno sāriputtatthero, campeyyako nāgarājā lokanātho.

当时，有无恶缘的天达多，有欢喜的罗睺罗母亲，有乌迦胜者长老沙利，及长者迦毗罗卫城的龙王、世尊。

Tassa idhāpi yathārahaṃ sesapāramiyo niddhāretabbā. Idha bodhisattassa acchariyānubhāvā heṭṭhā vuttanayā evāti.

这里也应当如实持守余戒资粮。佛陀在此的神奇变化，仅止于表面所说，仅此而已。

Campeyyanāgacariyāvaṇṇanā niṭṭhitā. · 瞻波龙行义释已毕。

4. Cūḷabodhicariyāvaṇṇanā四、小菩提行义释

§26

26. Catutthe cūḷabodhīti mahābodhiparibbājakattabhāvaṃ upādāya idha ‘‘cūḷabodhī’’ti samaññā āropitā, na pana imasmiṃ eva jātake (jā. 1.10.49 ādayo) attano jeṭṭhabhātikādino mahābodhissa sambhavatoti daṭṭhabbaṃ. Susīlavāti suṭṭhu sīlavā, sampannasīloti attho. Bhavaṃ disvāna bhayatoti kāmādibhavaṃ bhāyitabbabhāvena passitvā. Nekkhammanti ettha ca-saddassa lopo daṭṭhabbo, tena ‘‘disvānā’’ti padaṃ ākaḍḍhīyati. Idaṃ vuttaṃ hoti – jātijarābyādhimaraṇaṃ apāyadukkhaṃ atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti imesaṃ aṭṭhannaṃ saṃvegavatthūnaṃ paccavekkhaṇena sabbampi kāmādibhedaṃ bhavaṃ saṃsārabhayato upaṭṭhahamānaṃ disvā nibbānaṃ tassa upāyabhūtā samathavipassanā tadupāyabhūtā ca pabbajjāti idaṃ tividhampi nekkhammaṃ anussavādisiddhena ñāṇacakkhunā tappaṭipakkhato disvā tāpasapabbajjūpagamanena anekādīnavākulā gahaṭṭhabhāvā abhinikkhamitvā gatoti.

第二十六：所谓小觉，是依大觉行者的游方状态，故此处称为“小觉”，这只是一种习称，并非指此生中自己长兄弟辈的大觉发生。"苏悉伐"者，即品德良好，意为品德圆满。见有生死则生起怖畏，指应怖畏欲等诸有生，此处"怖畏"指对欲界一切生死流转的恐惧。舍弃即舍弃语言，此处"见"字取加重意。此说基于过去世生、老、病、死及恶道痛苦、覆蔽之苦和未来恶道苦及现世食不净之苦等八种痛苦因缘，藉由迅速的觉察，全面见到诸欲界之苦与生死轮回的恐惧，从而见道灭道，故有出家之义。此三种出家，是依回忆修证知见证实，故有苦行出家和修行出家的成就，令诸多遭受烦恼困苦的居家众抛弃家业离出而去。

§27

27.Dutiyikāti porāṇadutiyikā, gihikāle pajāpatibhūtā. Kanakasannibhāti kañcanasannibhattacā. Vaṭṭe anapekkhāti saṃsāre nirālayā. Nekkhammaṃ abhinikkhamīti nekkhammatthāya gehato nikkhami, pabbajīti attho.

第二十七：旧称第二者，即家庭时期作婆罗门教徒。"金现象"者，即像金子般光亮。"无依于世者"即是在轮回中没有依托。"舍弃"与出家意同，是指为舍弃尘世之间而离开家里出家。

§28

28. Ālayanti sattā etenāti ālayo, taṇhā, tadabhāvena nirālayā. Tato eva ñātīsu taṇhābandhanassa chinnattā chinnabandhu. Evaṃ gihibandhanābhāvaṃ dassetvā idāni pabbajitānampi kesañci yaṃ hoti bandhanaṃ , tassāpi abhāvaṃ dassetuṃ ‘‘anapekkhā kule gaṇe’’ti vuttaṃ. Tattha kuleti upaṭṭhākakule. Gaṇeti tāpasagaṇe, sesā brahmacārinoti vuccanti. Upāgamunti ubhopi mayaṃ upāgamimhā.

第二十八：众生于此说有依所住处，即以诸欲为依所故无依。由此家属因其渴爱束缚被断，故其断绝了依家束缚。如此显现无家束缚，故已出家的今亦有执着束缚者，亦应显无此束缚，因此有云“无依于族群”，意谓无家阀所属。族群即亲属族类。族群义同修道团体，余者谓梵行众。"亲近"是我们两者皆云所依。

§29

29.Tatthāti bārāṇasisāmante. Nipakāti paññavanto. Nirākuleti janasañcārarahitattā janehi anākule, appasaddeti migapakkhīnaṃ uṭṭhāpanato tesaṃ vassitasaddenāpi virahitattā appasadde. Rājuyyāne vasāmubhoti bārāṇasirañño uyyāne mayaṃ ubho janā tadā vasāma.

第二十九：此处指巴拉那西城郊外。"有智慧者"。"无依族"者，指无依族群而不与之争，不受扰乱者。"无争"指避开强盗和猛禽的侵扰且无争吵。"居于园中"者，意指在巴拉那西主宰的园邸内栖居。此时我们二众便住于其间。

Tatrāyaṃ anupubbikathā – atīte imasmiṃ eva bhaddakappe bodhisatto brahmalokato cavitvā aññatarasmiṃ kāsigāme ekassa mahāvibhavassa brāhmaṇassa putto hutvā nibbatti. Tassa nāmaggahaṇasamaye ‘‘bodhikumāro’’ti nāmaṃ kariṃsu. Vayappattakāle panassa takkasilaṃ gantvā sabbasippāni uggaṇhitvā paccāgatassa anicchamānakasseva mātāpitaro samajātikaṃ kulakumārikaṃ ānesuṃ. Sāpi brahmalokacutāva uttamarūpadharā devaccharāpaṭibhāgā. Tesaṃ anicchamānānaṃ eva aññamaññaṃ āvāhavivāhaṃ kariṃsu. Ubhinnampi pana nesaṃ kilesamudācāro na bhūtapubbo, sārāgavasena aññamaññaṃ olokanampi nāhosi, kā pana kathā itarasaṃsagge. Evaṃ parisuddhasīlā ahesuṃ.

在此有一段渐次说法：过去于此吉祥世中，菩萨从梵天界来，转生于迦尸村一位极其富饶婆罗门之子。取名时称其为「觉童子」。及至长大，修习才学，通晓各种技艺。将来之时，如同令父母不愿意而勉强接受的亲族之子，带来了同族的贵公子女。此二族如同刚出梵天界的天人般，容貌端正，德行殊胜。彼等不愿意者，彼此之间促成婚姻。然二者中皆无烦恼染污之业，无贪欲妄念，彼此之间亦无外道思想。此乃迥脱凡尘杂染，品行清净之人也。

Aparabhāge mahāsatto mātāpitūsu kālaṃkatesu tesaṃ sarīrakiccaṃ katvā taṃ pakkosāpetvā ‘‘bhadde, tvaṃ imaṃ asītikoṭidhanaṃ gahetvā sukhena jīvāhī’’ti āha. ‘‘Tvaṃ pana ayyaputtā’’ti? ‘‘Mayhaṃ dhanena kiccaṃ natthi, pabbajissāmī’’ti. ‘‘Kiṃ pana pabbajjā itthīnampi na vaṭṭatī’’ti? ‘‘Vaṭṭati, bhadde’’ti. ‘‘Tena hi mayhampi dhanena kiccaṃ natthi, ahampi pabbajissāmī’’ti. Te ubhopi sabbaṃ vibhavaṃ pariccajitvā mahādānaṃ datvā nikkhamitvā araññaṃ pavisitvā pabbajitvā uñchācariyāya phalāphalehi yāpentā pabbajjāsukheneva dasa saṃvaccharāni vasitvā loṇambilasevanatthāya janapadacārikaṃ carantā anupubbena bārāṇasiṃ patvā rājuyyāne vasiṃsu. Tena vuttaṃ ‘‘rājuyyāne vasāmubho’’ti.

末后时期，菩萨为父母承担丧事处理，付毕任务后，予以祝言：「善哉，你承接这三十亿财产，宜安乐生活。」菩萨答曰：「尊者，我无所需财，将出家修行。」再问：「出家难道妇女不可行乎？」答：「可行，尊者。」菩萨言：「我亦无财，将出家。」二人皆舍尽财富，捐献大布施，入林住修，身行简朴，于十年间安享出家之乐。后因食盐之事离林，游行乡间，渐渐至婆罗那西，于王宫中居住。因此有言：「二人在王宫中同住」。

§30

30. Athekadivasaṃ rājā uyyānakīḷaṃ gato. Uyyānassa ekapasse pabbajjāsukhena vītināmentānaṃ tesaṃ samīpaṭṭhānaṃ gantvā paramapāsādikaṃ uttamarūpadharaṃ paribbājikaṃ olokento kilesavasena paṭibaddhacitto hutvā bodhisattaṃ ‘‘ayaṃ te paribbājikā kiṃ hotī’’ti pucchi. Tena ‘‘na ca kiñci hoti, kevalaṃ ekapabbajjāya pabbajitā, api ca kho pana gihikāle pādaparicārikā ahosī’’ti vutte rājā ‘‘ayaṃ kiretassa na kiñci hoti, api ca kho panassa gihikāle pādaparicārikā ahosi, yaṃnūnāhaṃ imaṃ antepuraṃ paveseyyaṃ, tenevassa imissā paṭipattiṃ jānissāmī’’ti andhabālo tattha attano paṭibaddhacittaṃ nivāretuṃ asakkonto aññataraṃ purisaṃ āṇāpesi ‘‘imaṃ paribbājikaṃ rājanivesanaṃ nehī’’ti.

三十日某日，国王往花园游乐。至花园一角，见到受出家之乐熏陶而废弃尘劳，近处徘徊的极美庄严游方者，心怀烦恼自约束，便向菩萨问曰：「此人游方者是何？」答曰：「无事，仅是初次受戒出家，然在家时曾作足部侍者。」国王言：「此人与那基列特无殊，且家时亦作足部侍者。假若我能让其入宫，则知其行止。」国王瞎眼，不能制止内心之束缚，遂呼来他一男子说：「此游方者不可入宫。」

So tassa paṭissuṇitvā ‘‘adhammo loke vattatī’’tiādīni vatvā paridevamānaṃ eva taṃ ādāya pāyāsi. Bodhisatto tassā paridevanasaddaṃ sutvā ekavāraṃ oloketvā puna na olokesi. ‘‘Sace panāhaṃ vāressāmi, tesu cittaṃ padosetvā mayhaṃ sīlassa antarāyo bhavissatī’’ti sīlapāramiṃyeva āvajjento nisīdi. Tena vuttaṃ ‘‘uyyānadassanaṃ gantvā, rājā addasa brāhmaṇi’’ntiādi.

彼男子闻此言，谓道：「世间不正法流行。」于是愤然带此游方者前往所在。菩萨听其愤声，望之一次，便不再关注。自念：「我若回避，反令诸心憎恶，则是阻碍品德的障碍。」立志于戒德所修，安坐。有人说：「往花园观光时，国王见到婆罗门妇女如此……」

Tattha tuyhesā kā kassa bhariyāti tuyhaṃ tava esā kā, kiṃ bhariyā, udāhu bhaginī vā samānā kassa aññassa bhariyā.

那里问道：「这是谁的妻子？你是他的妻子吗？她是谁的妻子？比如说，姐姐是否为同一人之妻？」

§31

31.Na mayhaṃ bhariyā esāti kāmañcesā mayhaṃ gihikāle bhariyā ahosi, pabbajitakālato paṭṭhāya na mayhaṃ bhariyā esā, nāpi ahaṃ etissā sāmiko, kevalaṃ pana sahadhammā ekasāsanī, ahampi paribbājako ayampi paribbājikāti samānadhammā paribbājakasāsanena ekasāsanī, sabrahmacārinīti attho.

答曰：「不是我的妻子。或许她于家时是夫人，但我出家后，她就不是我的妻子，我也非她丈夫。唯有同法修习者，都是出家比库，故为同法比库，意即共修梵行者也。」

§32

32.Tissā sārattagadhitoti kāmarāgena sāratto hutvā paṭibaddho. Gāhāpetvāna ceṭaketi ceṭakehi gaṇhāpetvā ceṭake vā attano rājapurise āṇāpetvā taṃ paribbājikaṃ gaṇhāpetvā. Nippīḷayanto balasāti taṃ anicchamānaṃ eva ākaḍḍhanaparikaḍḍhanādinā nippīḷayanto bādhento, tathāpi agacchantiṃ balasā balakkārena rājapurisehi gaṇhāpetvā attano antepuraṃ pavesesi.

第三十二条。三者被称为收束，是指因欲爱而成为束缚者。先以结缚之具束缚，再由车夫用车具拘束，或者由自己的国君以车具拘束，将该游方者拘押。虽被强力压迫、捆绑、缠绕，以致不愿为之，却仍被国君及其部众以强大力量拘押，带入宫内最后的住所。

§33

33.Odapattakiyāti udakapattaṃ āmasitvā gahitabhariyā odapattikā nāma, idaṃ vacanaṃ purāṇadutiyikābhāvena upalakkhaṇamattaṃ daṭṭhabbaṃ , sā panassa brāhmaṇavivāhavasena mātāpitūhi sampaṭipāditā, ‘‘odapattakiyā’’ti ca bhāvenabhāvalakkhaṇe bhummaṃ. Sahajāti pabbajjājātivasena sahajātā, tenevāha ‘‘ekasāsanī’’ti. ‘‘Ekasāsanī’’ti ca idaṃ bhummatthe paccattaṃ, ekasāsaniyāti attho. Nayantiyāti nīyantiyā. Kopo me upapajjathāti ayaṃ te gihikāle bhariyā brāhmaṇī sīlavatī, pabbajitakāle ca sabrahmacārinībhāvato sahajātā bhaginī, sā tuyhaṃ purato balakkārena ākaḍḍhitvā nīyati. ‘‘Bodhibrāhmaṇa, kiṃ te purisabhāva’’nti purisamānena ussāhito cirakālasayito vammikabilato kenaci purisena ghaṭṭito ‘‘susū’’ti phaṇaṃ karonto āsiviso viya me cittato kopo sahasā vuṭṭhāsi.

第三十三条。“水盘女”是指手提盛水的容器之妻，名为水盘女。此词在古代仅作为称呼而已。她是通过婆罗门婚姻与父母一同堪维的。‘水盘女’这一称谓以义理为根基，据本性出生的出家人称“一持戒者”。‘一持戒’即对某一教法的遵守。‘引导’者即为被引导者。‘我心生怒’意指这婆罗门夫人既持戒有德，亦为出家时同境且同出家血亲的亲姐，因你等前方群臣的强力胁迫，以及某位男子用针刺伤，令我心中怒火骤然升起。

§34-5

34-5.Sahakope samuppanneti kopuppattiyā saha, tassa uppattisamanantaramevāti attho. Sīlabbatamanussarinti attano sīlapāramiṃ āvajjesiṃ. Tattheva kopaṃ niggaṇhinti tasmiṃ eva āsane yathānisinnova taṃ kopaṃ nivāresiṃ. Nādāsiṃ vaḍḍhitūparīti tato ekavāruppattito upari uddhaṃ vaḍḍhituṃ na adāsiṃ. Idaṃ vuttaṃ hoti – kope uppannamatte eva ‘‘nanu tvaṃ, bodhiparibbājaka, sabbapāramiyo pūretvā sabbaññutaññāṇaṃ paṭivijjhitukāmo, tassa te kimidaṃ sīlamattepi upakkhalanaṃ, tayidaṃ gunnaṃ khuramattodake osīdantassa mahāsamuddassa paratīraṃ gaṇhitukāmatā viya hotī’’ti attānaṃ paribhāsitvā paṭisaṅkhānabalena tasmiṃ eva khaṇe kopaṃ niggahetvā puna uppajjanavasenassa vaḍḍhituṃ na adāsinti. Tenevāha ‘‘yadi naṃ brāhmaṇi’’ntiādi.

第三十四至三十五条。伴随生起的怒火，即怒恼之发生同时生起。‘谨守戒律’者指自发自励修持善法。怒火即在当座端坐，设法忍耐，镇息怒气。我未予增长怒气，未放任它助长。此谓怒火虽生起，然终究不致增长。传说即指：‘若你，菩提游方者，已圆满一切波罗蜜，具足悉知智慧，何以在戒律圣洁之处仍受玷污？此乃如染污之鲜血入利刃之水般，意欲渡过大海的力量遭遇阻碍’。自我反省并以专注力量于当时即止息怒火，不许其再度增长。因而说：“若非婆罗门……”如是。

Tassattho – taṃ paribbājikaṃ brāhmaṇiṃ so rājā vā añño vā koci tiṇhāyapi nisitāya sattiyā koṭṭeyya, khaṇḍākhaṇḍikaṃ yadi chindeyya, evaṃ santepi sīlaṃ attano sīlapāramiṃ neva bhindeyyaṃ. Kasmā? Bodhiyā eva kāraṇā, sabbattha akhaṇḍitasīleneva sakkā sammāsambodhiṃ pāpuṇituṃ, na itarenāti.

此处意指——该游方者为婆罗门，或者为国王或其他诸王，无论如何即便被严厉禁锢或切断断绝，亦不应破坏自身的戒律自净功德。何故？其因是菩提树本身，凭藉无暇不破之戒律，自能获得正觉，非他由也。

§36

36.Name sā brāhmaṇī dessāti sā brāhmaṇī jātiyā gottena kulappadesena ācārasampattiyā ciraparicayena pabbajjādiguṇasampattiyā cāti sabbappakārena na me dessā na appiyā, etissā mama appiyabhāvo koci natthi. Napi me balaṃ na vijjatīti mayhampi balaṃ na na vijjati, atthi eva. Ahaṃ nāgabalo thāmasampanno, icchamāno sahasā vuṭṭhahitvā taṃ ākaḍḍhante purise nippothetvā taṃ gahetvā yathicchitaṭṭhānaṃ gantuṃ samatthoti dasseti. Sabbaññutaṃ piyaṃ mayhanti tato paribbājikato sataguṇena sahassaguṇena satasahassaguṇena sabbaññutaññāṇameva mayhaṃ piyaṃ. Tasmā sīlānurakkhissanti tena kāraṇena sīlameva anurakkhissaṃ.

第三十六条。所谓此婆罗门女，以本族出身、家族之名望及行为规矩，多年交往经验，以及出家初期的德行齐备而闻名，无不称善，无人轻视。非我带有轻蔑态度也。非无力量，亦非没有力量，我本人虽非壮士，然具定力，随意起身阻拦那受胁迫者，令其得以自由往理所欲去处。因诸种十二因缘之智慧对我深为爱护，如此，因缘将令我护持戒律，故我亦将专心护持戒律。

Atha so rājā uyyāne papañcaṃ akatvāva sīghataraṃ gantvā taṃ paribbājikaṃ pakkosāpetvā mahantena yasena nimantesi. Sā yasassa aguṇaṃ pabbajjāya guṇaṃ attano bodhisattassa ca mahantaṃ bhogakkhandhaṃ pahāya saṃvegena pabbajitabhāvañca kathesi. Rājā kenaci pariyāyena tassā manaṃ alabhanto cintesi – ‘‘ayaṃ paribbājikā sīlavatī kalyāṇadhammā, sopi paribbājako imāya ākaḍḍhitvā nīyamānāya na kiñci vippakāraṃ dassesi, sabbattha nirapekkhacitto, na kho pana metaṃ patirūpaṃ, yaṃ evarūpesu guṇavantesu vippakāro, yaṃnūnāhaṃ imaṃ paribbājikaṃ gahetvā uyyānaṃ gantvā imaṃ, tañca paribbājakaṃ khamāpeyya’’nti? Evaṃ pana cintetvā ‘‘paribbājikaṃ uyyānaṃ ānethā’’ti purise āṇāpetvā sayaṃ paṭhamataraṃ gantvā bodhisattaṃ upasaṅkamitvā pucchi – ‘‘bho pabbajita, kiṃ mayā tāya paribbājikāya nīyamānāya kopo te uppajjitthā’’ti. Mahāsatto āha –

于是国王迅速结束苑中纷乱，催促该游方者由一位德高望重者接引。由该尊者对出家有大功德，摒弃世间财富，具坚决立志之菩提心，说明其出家状态。国王深思后想：“此游方女子具有持戒德行与善法，即便被强迫胁迫亦未显不利，处处心无分别。若我带她进苑，并允许此游方者在逼迫中被拘禁，恐反失其宽容。”于是念及此事，下令“将游方者带入苑中”。将该女子亲自引领进入，随后亲自前往拜访菩提人，询问：“尊者，因何令汝对此游方者生怨？”大勇者答曰——

‘‘Uppajji me na muccittha, na me muccittha jīvato;

“我生起时不自由，活着时也不自由；

Rajaṃva vipulā vuṭṭhi, khippameva nivārayi’’nti. (jā. 1.10.52);

如同灰尘广泛散布，迅速便被阻止。”（出自《因缘经》1.10.52）；

Taṃ sutvā rājā ‘‘kiṃ nu kho esa kopameva sandhāya vadati, udāhu aññaṃ kiñci sippādika’’nti cintetvā puna pucchi –

国王听闻后心想：「难道这是愤怒沉淀的表现？或许只是某种技艺上的东西。」于是再次询问──

‘‘Kiṃ te uppajji no mucci, kiṃ te no mucci jīvato;

“为何你生起时不自由？为何你活着时不自由？

Rajaṃva vipulā vuṭṭhi, katamaṃ taṃ nivārayī’’ti. (jā. 1.10.53);

如同灰尘广泛散布，何者能使其停止？”（出自《因缘经》1.10.53）；

Tattha uppajjīti ekavāraṃ uppajji, na puna uppajji. Na muccitthāti kāyavacīvikāruppādanavasena pana na muccittha, na naṃ bahi pavattituṃ vissajjesinti attho. Rajaṃva vipulā vuṭṭhīti yathā nāma gimhānaṃ pacchime māse uppannaṃ rajaṃ vipulā akālavuṭṭhidhārā ṭhānaso nivāreti, evaṃ taṃ vūpasamento nivārayiṃ, nivāresinti attho.

这里，“生起”指只发生一次的生起，不再重复生起。所谓“不自由”是指身心生起的状态不能自由除灭，也就是说不能自行从外转离。像灰尘在谷仓最后一个月广泛积起，突然大量堆积的灰尘现象被阻止在一定范围，正如此寂灭的状态能被止息与阻断，此即其意。

Athassa mahāpuriso nānappakārena kodhe ādīnavaṃ pakāsento –

于是，世尊用多种不同的方式，揭示怒的害处——

‘‘Yamhi jāte na passati, ajāte sādhu passati;

「于此生时不见其害，未生时却能善觉；

So me uppajji no mucci, kodho dummedhagocaro.

这种怒若在我心生起，决不宽恕，因其违背智慧。

‘‘Yena jātena nandanti, amittā dukkhamesino;

由此生时他人因此生烦恼，为苦之因；

So me uppajji no mucci, kodho dummedhagocaro.

这种怒若生于我心，决不释放，因其违背智慧。

‘‘Yasmiñca jāyamānamhi, sadatthaṃ nāvabujjhati;

对于初生此怒者，常常不能理解其真义；

So me uppajji no mucci, kodho dummedhagocaro.

所以这愤怒无从得解脱，是由愚痴所支配的行为所生。

‘‘Yenābhibhūto kusalaṃ jahāti, parakkare vipulañcāpi atthaṃ;

『以何因缘，胜过善法而舍弃它，在外方广大处也能有所利益；

Sa bhīmaseno balavā pamaddī, kodho mahārājā na me amuccatha.

那人如同由战争带来大力量却昏昧懈怠，愤怒令我无法超脱这大君王。』

‘‘Kaṭṭhasmiṃ manthamānasmiṃ, pāvako nāma jāyati;

『在木柴中搅拌着木屑，名曰火焰由此生起；

Tameva kaṭṭhaṃ ḍahati, yasmā so jāyate gini.

正是这木柴被火燃烧，因为火正是由其产生的。』

‘‘Evaṃ mandassa posassa, bālassa avijānato;

『对于愚昧、愚钝、无知不明的愚人，亦复如是；

Sārambhā jāyate kodho, sapi teneva ḍayhati.

愤怒由缘起而生，仿佛火焰正自燃烧。

‘‘Aggīva tiṇakaṭṭhasmiṃ, kodho yassa pavaḍḍhati;

如同干草堆里火焰般，愤怒便随之增长；

Nihīyati tassa yaso, kāḷapakkheva candimā.

其荣耀消逝，犹如黑暗之夜月光暗淡。

‘‘Anindho dhūmaketūva, kodho yassūpasammati;

如无风之烟旗，愤怒得以熄灭；

Āpūrati tassa yaso, sukkapakkheva candimā’’ti. (jā. 1.10.54-61) –

其荣耀得以增长，仿佛明净之月光缓缓升起。

Imāhi gāthāhi dhammaṃ desesi.

这些偈语用于宣说法义。

Tattha na passatīti attatthampi na passati, pageva paratthaṃ. Sādhu passatīti attatthaṃ paratthaṃ ubhayatthañca sammadeva passati. Dummedhagocaroti nippaññānaṃ visayabhūto, nippañño vā gocaro āhāro indhanaṃ etassāti dummedhagocaro. Dukkhamesinoti dukkhaṃ icchantā. Sadatthanti attano atthaṃ vuḍḍhiṃ. Parakkareti apaneyya vināseyya. Sabhīmasenoti so bhīmāya bhayajananiyā mahatiyā kilesasenāya samannāgato. Pamaddīti balavabhāvena satte pamaddanasīlo. Na me amuccathāti mama santikā mokkhaṃ na labhi, abbhantare eva damito, nibbisevano katoti attho. Khīraṃ viya vā muhuttaṃ dadhibhāvena cittena patiṭṭhahitthātipi attho.

此处‘‘不见’’者，连自身的本义也看不见，仅仅向外观察而已。称‘‘善见’’者，谓对自身与外境两者皆观得正确无误。称为愚癡所能及者，是指无智慧的无明境界，愚者之所依止，谓其所取用之缘粮如食料燃料之类，故为愚境所摄。称‘‘苦迷恋’’者，意指渴求苦痛。称‘‘自利’’者，即自身利益或成长。称‘‘他害’’者，谓应被毁灭、灭亡者。称‘‘具巨大恐怖军队’’者，谓其因具极大惊怖、恐惧所生之烦恼所成之军众。称为‘‘懈怠’’者，是指凭强力本质而生之怠惰习性。‘‘不获解脱’’者，谓我目前未得解脱，乃因内在已被制伏、熄灭、完成此义。譬如乳汁，虽一时产生，但心已稳定持守，此亦是一义。

Manthamānasminti araṇisahite mathiyamāne. ‘‘Mathamānasmi’’ntipi pāṭho. Yasmāti yato kaṭṭhā . Ginīti aggi. Bālassa avijānatoti bālassa ajānantassa. Sārambhā jāyateti karaṇuttariyakaraṇalakkhaṇā sārambhā araṇimanthanato viya pāvako kodho jāyate. Sapi tenevāti sopi bālo teneva kodhena kaṭṭhaṃ viya agginā ḍayhati. Anindho dhūmaketūvāti anindhano aggi viya. Tassāti tassa adhivāsanakhantiyā samannāgatassa puggalassa sukkapakkhe cando viya laddho, yaso aparāparaṃ āpūratīti.

此云研磨思惟，伴随木柴相火燃烧。读作‘‘研磨思惟’’者，因木头，巴利称为kaṭṭha；火者，称为aggi。愚人不知此义者，即为不知者。所谓因缘生起，意谓此举动作如同互相作用之因果关系，火因木头研磨，激发出愤怒之火。亦云，愚者如同被火焚烧其木。称为无烟火焰者，即为无烟之火。由此缘故，此处谓有耐之者，如月，名声不断增长并满溢。

Rājā mahāsattassa dhammakathaṃ sutvā mahāpurisaṃ paribbājikampi rājagehato āgataṃ khamāpetvā ‘‘tumhe pabbajjāsukhaṃ anubhavantā idheva uyyāne vasatha, ahaṃ vo dhammikaṃ rakkhāvaraṇaguttiṃ karissāmī’’ti vatvā vanditvā pakkāmi. Te ubhopi tattheva vasiṃsu. Aparabhāge paribbājikā kālamakāsi. Bodhisatto himavantaṃ pavisitvā jhānābhiññāyo nibbattetvā āyupariyosāne brahmalokaparāyano ahosi.

国王听闻伟大圣者之法言，赦免从王室出家的大丈夫游方比库，谓‘‘汝等在此花园安居修行出家之乐，我当为汝护持法之防护团体’’,说毕而行礼。双方即于彼处居住。后来游方比库入山精进进行禅定及禅通，寿尽时往生梵天界往生之道。

Tadā paribbājikā rāhulamātā ahosi, rājā ānandatthero, bodhiparibbājako lokanātho.

当时此游方比库即为比库拉胡拉之母，为国王、长老阿难及觉悟比库之护法。

Tassa idhāpi yathārahaṃ sesapāramiyo niddhāretabbā. Tathā mahantaṃ bhogakkhandhaṃ mahantañca ñātiparivaṭṭaṃ pahāya mahābhinikkhamanasadisaṃ gehato nikkhamanaṃ, tathā nikkhamitvā pabbajitassa bahujanasammatassa sato paramappicchatāya kulesu ca gaṇesu ca alaggatā, accantameva lābhasakkārajigucchāya pavivekābhirati, atisayavatī ca abhisallekhavutti, tathārūpāya sīlavatiyā kalyāṇadhammāya paribbājikāya ananuññātā attano purato balakkārena parāmasiyamānāya sīlapāramiṃ āvajjetvā vikārānāpatti, katāparādhe ca tasmiṃ rājini upagate hitacittataṃ mettacittataṃ upaṭṭhapetvā diṭṭhadhammikasamparāyikehi samanusāsananti evamādayo idha mahāpurisassa guṇānubhāvā vibhāvetabbā. Tenetaṃ vuccati ‘‘evaṃ acchariyā hete…pe… dhammassa anudhammato’’ti.

于此处，应如实持守余后之波罗蜜多。譬如舍弃巨大财富聚集及广大家族亲族而远离居家，亦如同出家比库因广众公认之正业而修行，怀有极大清净舍欲之热心，在村落家族中独自远离，具足广博多闻及熟练勤修，持有如是相的善行比库尼，未曾允许自己违犯戒律，而以自身积聚的能力在前方努力修习戒波罗蜜多，远离染污及过失，生起于此女王有助善心与慈心，引导遵守具足正法之人，此等诸德及善法事实，应当阐释。故称为‘‘如是奇特因缘……依法随法而行’’。

Cūḷabodhicariyāvaṇṇanā niṭṭhitā. · 小菩提行义释已毕。

5. Mahiṃsarājacariyāvaṇṇanā五、水牛王行义释

§37

37. Pañcame mahiṃso pavanacārakoti mahāvanacārī vanamahiṃso yadā homīti yojanā. Pavaḍḍhakāyoti vayasampattiyā aṅgapaccaṅgānañca thūlabhāvena abhivaḍḍhakāyo. Balavāti mahābalo thāmasampanno. Mahantoti vipulasarīro. Hatthikalabhappamāṇo kira tadā bodhisattassa kāyo hoti. Bhīmadassanoti mahāsarīratāya vanamahiṃsajātitāya ca sīlaṃ ajānantānaṃ bhayaṃ jananato bhayānakadassano.

第37条「第五者：大野猪，亦称为风行者或大林游兽。所谓大野猪者，谓其于领域中巡行流动。所谓体形增长者，谓其因年龄增长，四肢肢体俱呈肥厚之大体形。所谓力大者，谓其巨力充足。所谓巨大者，谓其身躯宽广大。大野猪体格相当于象之大小。据云此时此身为菩萨。称其恐怖，于身躯广大之野猪族群；此乃因无知者所生之恐惧故显极恐怖面貌。

§38

38.Pabbhāreti olambakasilākucchiyaṃ. Dakāsayeti jalāsayasamīpe. Hotettha ṭhānanti ettha mahāvane yo koci padeso vanamahiṃsānaṃ tiṭṭhanaṭṭhānaṃ hoti. Tahiṃ tahinti tattha tattha.

38.『攀缘』者，攀附湿滑石块而言；『近水』者，指靠近水源而言。这里所谓场所，是指大林中某一位置，即是野兽们常常停留、灭亡之地。野兽在此来回往复，处处皆是。

§39

39.Vicarantoti vihāraphāsukaṃ vīmaṃsituṃ vicaranto. Ṭhānaṃ addasa bhaddakanti evaṃ vicaranto tasmiṃ mahāraññe bhaddakaṃ mayhaṃ phāsukaṃ rukkhamūlaṭṭhānaṃ addakkhiṃ. Disvā ca taṃ ṭhānaṃ upagantvāna, tiṭṭhāmi ca sayāmi ca gocaraṃ gahetvā divā taṃ rukkhamūlaṭṭhānaṃ gantvā ṭhānasayanehi vītināmemīti dasseti.

39.『巡游』者，携带草席、杖等游历之意。某人在大林中行走，看见一处称为福地的场所，正坐于树根稳稳地休憩。见此地，人便前去，日中时分，带着草席树杈等物，在树根处停留、安卧，以示此处宜于逗留。

§40

40. Tadā kira bodhisatto himavantappadese mahiṃsayoniyaṃ nibbattitvā vayappatto thāmasampanno mahāsarīro hatthikalabhappamāṇo pabbatapādapabbhāragiriduggavanaghaṭādīsu vicaranto ekaṃ phāsukaṃ mahārukkhamūlaṃ disvā gocaraṃ gahetvā divā tattha vasati. Atheko lolamakkaṭo rukkhā otaritvā mahāsattassa piṭṭhiṃ abhiruhitvā uccārapassāvaṃ katvā siṅgesu gaṇhitvā olambanto naṅguṭṭhe gahetvā dolāyanto kīḷi. Bodhisatto khantimettānuddayasampadāya taṃ tassa anācāraṃ na manasākāsi. Makkaṭo punappunaṃ tatheva karoti. Tena vuttaṃ ‘‘athettha kapi māgantvā’’tiādi.

40.当时正在喜马偕尔山脉地区修习菩萨，转生为狮子，有寿命长久的大身躯，体型如象膀，漫游于山脚、山腰、山林、洞穴等处，某日见一株大树根，便以这处为栖身之所，白昼在此生活。一只顽猴自树上跳下，攀附此狮背，喊叫嬉闹，抓住山羊角摇荡玩耍。菩萨以忍耐、慈爱为旨，不于此不当行为生憎恶。猴子仍旧反复作此行为。于是有人说：『在此不可引猴子来。』

Tattha kapi māgantvāti kapi āgantvā, ma-kāro padasandhikaro. Pāpoti lāmako. Anariyoti anaye iriyanena aye ca na iriyanena anariyo, nihīnācāroti attho. Lahūti lolo. Khandheti khandhappadese. Muttetīti passāvaṃ karoti. Ohadetīti karīsaṃ ossajjati. Tanti taṃ maṃ, tadā mahiṃsabhūtaṃ maṃ.

41.此处『引猴子』意即猴子前来，而『非行』是指此猴子带有恶行，行止无礼且非贤善。『懒惰』指其愚钝迟缓，『肢体』指猴子遍布之部位，『发声』指喧哗喊叫，『手松开』指松开抓物时动作。若说『那就是我』，当时我（狮子）即成为野兽具形。

§41

41.Sakimpidivasanti ekadivasampi dūseti maṃ sabbakālampi. Tenāha ‘‘dūseti maṃ sabbakāla’’nti. Na kevalañca dutiyatatiyacatutthadivasamattaṃ, atha kho sabbakālampi maṃ passāvādīhi dūseti. Yadā yadā muttādīni kātukāmo, tadā tadā mayhameva upari karotīti dasseti. Upaddutoti bādhito, tena siṅgesu olambanādinā muttādiasucimakkhaṇena tassa ca apaharaṇatthaṃ anekavāraṃ siṅgakoṭīhi vālaggena ca anekavāraṃ kaddamapaṃsumissakaṃ udakaṃ siñcitvā dhovanena ca nippīḷito homīti attho.

42.虽偶尔仅一天，也会玷污我；甚至时时无间断地玷污我。『玷污』是指猴子常在我身上抓挠，抓破伤口，盗取我掉落之毛发，频繁用猴子爪子、尾巴抓挠我，甚至用掘洞中饮水浸湿、清洗并压迫我身体。

§42

42.Yakkhoti tasmiṃ rukkhe adhivatthā devatā. Maṃ idamabravīti rukkhakkhandhe ṭhatvā ‘‘mahiṃsarāja, kasmā imassa duṭṭhamakkaṭassa avamānaṃ sahasī’’ti imamatthaṃ pakāsento nāsehetaṃ chavaṃ pāpaṃ, siṅgehi ca khurehi cāti idaṃ vacanaṃ maṃ abhāsi.

43.『夜叉』在此树中栖居乃是神灵保持树木。此时我立于树干，向作为野兽主宰的狮王说：『为何你当怒视这恶猴所造之恶行，不施以毁灭之？』我以鼻子向狮王表达此意，示欲消灭恶猴及其罪恶，并以爪子枪刺之。此语即我发出。

§43

43.Evaṃ vutte tadā yakkheti tadā tasmiṃ kāle tasmiṃ yakkhe evaṃ vutte sati. Ahaṃ taṃ idamabravinti ahaṃ taṃ yakkhaṃ idaṃ idāni vakkhamānaṃ abraviṃ abhāsiṃ. Kuṇapenāti kilesāsucipaggharaṇena sucijātikānaṃ sādhūnaṃ paramajigucchanīyatāya atiduggandhavāyanena ca kuṇapasadisatāya kuṇapena. Pāpenāti pāṇātipātapāpena. Anariyenāti anariyānaṃ asādhūnaṃ māgavikanesādādīnaṃ hīnapurisānaṃ dhammattā anariyena, kiṃ kena kāraṇena, tvaṃ devate maṃ makkhesi, ayuttaṃ tayā vuttaṃ maṃ pāpe niyojentiyāti dasseti.

如是说时，当下那夜叉即于彼时彼处，于此教法中闻此说：「我向汝言，此夜叉今正说此语。」我称此名为『恶臭』者，即由烦恼秽浊的污秽所熏染，出自污秽之生，犹如极恶臭之气。『恶臭』者，亦因秽污致臭。『恶行』者，则因杀生之恶业。『非圣者』者，谓非圣善之人，乃是邪达人种等，品行低劣。因何因缘，汝天神为何毁谤我，说我多所诽谤，牵制我处恶道，显示此意。

§44

44. Idāni tasmiṃ pāpadhamme ādīnavaṃ pakāsento ‘‘yadiha’’ntiādimāha. Tassattho – bhadde devate, ahaṃ tassa yadi kujjheyyaṃ, tatopi lāmakataro bhaveyyaṃ. Yena hi adhammacaraṇena so bālamakkaṭo nihīno nāma jāto, sace panāhaṃ tatopi balavataraṃ pāpadhammaṃ careyyaṃ, nanu tena tato pāpataro bhaveyyaṃ, aṭṭhānañcetaṃ yadihaṃ idhalokaparalokaṃ taduttari ca jānitvā ṭhito ekanteneva parahitāya paṭipanno evarūpaṃ pāpadhammaṃ careyyanti. Kiñca bhiyyo – sīlañca me pabhijjeyyāti ahañceva kho pana evarūpaṃ pāpaṃ kareyyaṃ, mayhaṃ sīlapāramī khaṇḍitā siyā. Viññū ca garaheyyu manti paṇḍitā ca devamanussā maṃ garaheyyuṃ ‘‘passatha, bho, ayaṃ bodhisatto bodhipariyesanaṃ caramāno evarūpaṃ pāpaṃ akāsī’’ti.

现今此恶法中，有揭示危害者云：「若此处」等语。天尊即说：善哉，天神！我若行恶，则必成为恶中更坏者。因恶行，愚昧粗鄙生起。若我作恶，则必愈恶不善。然彼处即此世及彼世，我知晓后，专心为众利他，定当远离此等恶法。不仅如此，我还会发生对戒律之希求。即使为此犯罪，戒德亦将破坏。智士、博学者及天人和人类，都应觉察我，观之曰：「此乃菩提求道者，行此恶业。」

§45

45.Hīḷitā jīvitā vāpīti vā-saddo avadhāraṇe. Evaṃ viññūhi hīḷitā garahitā jīvitāpi parisuddhena parisuddhasīlena hutvā mataṃ vā maraṇameva varaṃ uttamaṃ seyyo. Kyāhaṃ jīvitahetupi, kāhāmi paraheṭhananti evaṃ jānanto ca ahaṃ mayhaṃ jīvitanimittampi parasattavihiṃsanaṃ kiṃ kāhāmi kiṃ karissāmi, etassa karaṇe kāraṇaṃ natthīti attho.

『生死疲惫』者，谓因风声所摄受。智慧者谓之疲倦，观其身心净洁，且因智慧，生死实属最优。问生之因何，用于杀害他人？如此深知，我对生之因亦不害他，无施何为，本无此因。

Ayaṃ pana aññepi maṃ viya maññamāno evaṃ anācāraṃ karissati, tato yesaṃ caṇḍamahiṃsānaṃ evaṃ karissati, te eva etaṃ vadhissanti, sā etassa aññehi māraṇā mayhaṃ dukkhato ca pāṇātipātato ca mutti bhavissatīti āha. Tena vuttaṃ –

又谓他者如我般相待，将作此恶行，及对严酷伤害业，以此故杀害彼等，彼等亦将杀我。此乃痛苦、杀生所得解脱者，故言。是故曾言：

§46

46.

‘‘Mamevāyaṃ maññamāno, aññepevaṃ karissati;

『我如此相待，他必复如是行；

Teva tassa vadhissanti, sā me mutti bhavissatī’’ti.

彼必杀我，但我必得解脱。』

Tattha mamevāyanti maṃ viya ayaṃ. Aññepīti aññesampi. Sesaṃ vuttatthameva.

在这里也有类似的用法，像是在指称我一样。另有“别的”，用来指称别的人。余下的全是经典中已说过的义理。

§47

47.Hīnamajjhimaukkaṭṭheti hīne ca majjhime ca ukkaṭṭhe ca nimittabhūte. Sahanto avamānitanti vibhāgaṃ akatvā tehi pavattitaṃ avamānaṃ paribhavaṃ sahanto khamanto. Evaṃ labhati sappaññoti evaṃ hīnādīsu vibhāgaṃ akatvā khantimettānuddayaṃ upaṭṭhapetvā tadaparādhaṃ sahanto sīlādipāramiyo brūhetvā manasā yathāpatthitaṃ yathicchitaṃ sabbaññutaññāṇaṃ labhati paṭivijjhati, tassa taṃ na dūreti.

“低等、中等、高等”者，谓在低等、中等及高等中成为标志者。忍受且不轻视者，是指彼等不分别区分，承受此被施行的轻贱与凌辱并不瞋恚、正加忍辱。如此获得智慧者，也是在低等等分类上不起分别，具足忍辱及慈爱由此增长，护持戒律等功德，心意依正，当所欲，希望所欲，圆满获得一切通达明了的智慧，得到彼智慧，则不为他所远离。

Evaṃ mahāsatto attano ajjhāsayaṃ pakāsento devatāya dhammaṃ desesi. So katipāhaccayena aññattha gato. Añño caṇḍamahiṃso nivāsaphāsutāya taṃ ṭhānaṃ gantvā aṭṭhāsi. Duṭṭhamakkaṭo ‘‘so eva aya’’nti saññāya tassa piṭṭhiṃ abhiruhitvā tatheva anācāraṃ akāsi. Atha naṃ so vidhunanto bhūmiyaṃ pātetvā siṅgena hadaye vijjhitvā pādehi madditvā sañcuṇṇesi.

如是，伟大的圣者宣显自心，向天神宣说法义。其以数量广大而前往他处。疯癫凶暴者为镇静浊恶明净之地，遂抵此处。心存恶念者以“正是此人”之见缠绕其后，遂生行恶。不久被打败，倒地于地，胸中践踏受痛苦，足被践损而跌倒隐没。

Tadā sīlavā mahiṃsarājā lokanātho.

当时有品德端正的狮子王世尊，作为世间之主。

Tassa idhāpi heṭṭhā vuttanayeneva yathārahaṃ sesapāramiyo niddhāretabbā. Tathā hatthināga- (cariyā. 2.1 ādayo) bhūridatta- (cariyā. 2.11 ādayo) campeyyanāgarāja- (cariyā. 2.20 ādayo) cariyāsu viya idha mahāsattassa guṇānubhāvā veditabbā.

此外，此地如下文所言，亦当遵从完备的功德修行。如象王（德行卷二之一誓戒）、富赐王（德行卷二之十一誓戒）、茶妙城王（德行卷二之二十誓戒）生平修行一般，应在此处观察伟大圣者的德性与功绩。

Mahiṃsarājacariyāvaṇṇanā niṭṭhitā. · 水牛王行义释已毕。

6. Rurumigarājacariyāvaṇṇanā六、卢卢鹿王行义释

§48

48. Chaṭṭhe sutattakanakasannibhoti yathā suṭṭhu apagatasabbakāḷako hoti, evaṃ aggimhi pakkhipitvā sutattakanakasannibho. Migarājā ruru nāmāti jātisiddhena nāmena ruru nāma migarājā, jātito ruru, migānañca rājāti attho. Paramasīlasamāhitoti uttamasīlasamāhito, visuddhasīlo ceva samāhitacitto ca, visuddhasīle vā sammā āhitacittoti evamettha attho veditabbo.

“像第六个犀金似的”，即是一切时间通晓无误的正知正念；如是，在火中投掷，犹如似有犀金。名为鹿王如鹿子之名出生，鹿王“鹿王”之意，出家人名“鲁如”，鹿之王也。至高品德与专注，谓品德最佳与心念专注纯净，亦为清净品德或正念专注心，含此义理应当体知。

Tadā bodhisatto rurumigayoniyaṃ nibbatti. Tassa sarīracchavi suṭṭhu tāpetvā majjitakañcanapaṭṭavaṇṇo ahosi, hatthapādā lākhārasaparikammakatā viya, naṅguṭṭhaṃ camarīnaṅguṭṭhaṃ viya, siṅgāni rajatadāmavaṇṇāni akkhīni sumajjitamaṇiguḷikā viya, mukhaṃ odahitvā ṭhapitarattakambalageṇḍukā viya. So janasaṃsaggaṃ pahāya vivekavāsaṃ vasitukāmo parivāraṃ chaḍḍetvā ekakova gaṅgānivattane ramaṇīye sālamissake supupphitapavane vasati. Tena vuttaṃ –

当时，成道者降生于鹿与野猪交杂的胎中。其身形壮硕，皮肤光泽如同熔化的黄金布，手足活动自如，如同灵巧的手指，趾甲洁净圆润似室内女仆的指甲，头角呈现银白色光泽，眼珠犹如光洁的宝石般圆润，面容宽广开朗，宛如披覆柔软毯子的容颜。他抛弃了与人接触的生活，欲求静处隐居，舍弃了众多亲属，独自一人居住在恒河边美丽的沙罗密树丛，沐浴清风之中。有言曰—

§49

49.

‘‘Ramme padese ramaṇīye, vivitte amanussake;

『于美丽幽静之地，远离人世喧嚣；

Tattha vāsaṃ upagañchiṃ, gaṅgākūle manorame’’ti.

在那里安居乐业，恒河河畔怡然自在。』

Tattha ramme padeseti muttātalasadisavālukācuṇṇapaṇḍarehi bhūmibhāgehi siniddhaharitatiṇasañcaritehi vanatthalehi cittattharaṇehi viya nānāvaṇṇavicittehi silātalehi maṇikkhandhanimmalasalilehi jalāsayehi ca samannāgatattā yebhuyyena ca indagopakavaṇṇāya rattāya sukhasamphassāya tiṇajātiyā sañchannattā ramme araññappadese. Rammaṇīyeti pupphaphalapallavālaṅkatavipulasākhāvinaddhehi nānāvidhadijagaṇūpakūjitehi vividhatarulatāvanavirājitehi yebhuyyena ambasālavanasaṇḍamaṇḍitehi vanagahanehi upasobhitattā tattha paviṭṭhassa janassa ratijananaṭṭhena ramaṇīye. Vuttampi cetaṃ rurumigarājajātake –

此处所谓美丽之地者，其地面铺满了如净白细沙般的细沙，宛若细密的刀耕牛迹之地，遍布林间疏落空隙的灌木丛，色彩斑斓的石块与洁净透明的山泉交相辉映，水源丰盈清澈。这一带由于森林茂密，夜色降临时鸟兽纷纷藏匿，虫草覆盖四野，环境幽深宁静。所谓美丽，即枝叶繁茂，花果累累，繁茂树枝繁盛，藤蔓缠绕，盛开各种异香美丽花朵，森林中响彻水声与鸟鸣，林木深厚遮蔽光线，因而此处游人或众生皆乐于夜间出没此地。此处俗称鹿与野猪共居之地。由此古语说—

‘‘Etasmiṃ vanasaṇḍasmiṃ, ambā sālā ca pupphitā;

『在此森林密布之所，沙罗树皆花繁盛；

Indagopakasañchanno, ettheso tiṭṭhate migo’’ti. (jā. 1.13.119);

银光闪耀笼罩间，野兽无忧栖息乐。』（《鹿野王本生经 1.13.119》）

Vivitteti janavāsavirahena suññe. Amanussaketi sañcaraṇamanussānampi tattha abhāvena manussarahite . Manorameti yathāvuttaguṇasampattiyā visesato pavivekakāmānaṃ mano rametīti manorame.

「隔绝」者，指远离大众喧嚣，处于空寂状态；「非人」者，谓游行于世间，虽在人群中，因缺少人伦关爱，故称为无人；「悦心」者，依照先前所述具足优良品德、喜爱离欲清净之心，心神因而欢喜，这就是悦心。

§50

50.Atha uparigaṅgāyāti ettha athāti adhikāre nipāto, tena mayi tattha tathā vasante idaṃ adhikārantaraṃ uppannanti dīpeti. Uparigaṅgāyāti gaṅgāya nadiyā uparisote. Dhanikehi paripīḷitoti iṇaṃ gahetvā taṃ dātuṃ asakkonto iṇāyikehi codiyamāno.

第五十节「又曰于江上」中，此处「又」字为章节序言，谓此处说明之前所未说者，故起此章节题目。所谓「江上」者，谓在河流上游、河岸之地。因称烦扰聚敛之富豪者，谓以债索取而拒不付还，因而被债主追讨。

Eko kira bārāṇasiseṭṭhi attano puttaṃ ‘‘ayaṃ sippaṃ uggaṇhanto kilamissatī’’ti kiñci sippaṃ na uggaṇhāpesi. Gītavāditanaccakhādanabhojanato uddhaṃ na kiñci aññāsi. Taṃ vayappattaṃ patirūpena dārena saṃyojetvā dhanaṃ niyyātetvā mātāpitaro kālamakaṃsu. So tesaṃ accayena itthidhuttasurādhuttādiparivuto nānābyasanamukhehi sabbaṃ dhanaṃ viddhaṃsetvā tattha tattha iṇaṃ ādāya tampi dātuṃ asakkonto dhanikehi codiyamāno ‘‘kiṃ mayhaṃ jīvitena, tenevamhi attabhāvena añño viya jāto, maraṇaṃ me seyyo’’ti cintetvā iṇāyike āha – ‘‘tumhākaṃ iṇapaṇṇāni gahetvā āgacchatha, gaṅgātīre me nihitaṃ kulasantakaṃ dhanaṃ atthi, taṃ vo dassāmī’’ti. Te tena saddhiṃ agamaṃsu. So ‘‘idha dhanaṃ, ettha dhana’’nti nidhiṭṭhānaṃ ācikkhanto viya ‘‘evaṃ me iṇamokkho bhavissatī’’ti palāyitvā gaṅgāyaṃ pati. So caṇḍasotena vuyhanto kāruññaravaṃ ravi. Tena vuttaṃ ‘‘atha uparigaṅgāyā’’tiādi.

传说有一人乃巴拉那西富商，固执己子乃偷窃手段，然未曾学得偷窃技艺。此人因凑合食饮演唱乐舞，性情无知。后年迈之父母以此为耻辱，束缚其身，遣其离家。此子因诸女色酒诸恶习缠绕而将所有财产花耗尽，已不能偿还债务，债主追索。其自虑说：‘我以此生命，彼以此我曾为他人，今当死方为安乐。’于是对债主言道：“尔等携带债账等来，我将展现我家中所藏财宝。”债主同往。此人将财物挪移各处，并对债主说：“财物在此，财物在那里，如我所言，此债当得解放。”随即逃往江上。因执着激烈，如同折磨众生之悲声。此故有云：“彼时在江上”之中。

Tattha jīvāmi vā marāmi vāti imasmiṃ gaṅgāsote patito jīvāmi vā marāmi vā, jīvitaṃ vā me ettha hotu maraṇaṃ vā, ubhayathāpi iṇāyikapīḷā na hotīti adhippāyo.

此时若问：“我死或生乎？”此人在江河之中跌落，死或生未定，任尔生命或死亡如何，皆因欠债被追讨之故不得安稳，这是当时之实情。

§51

51.Majjhe gaṅgāyagacchatīti so puriso rattindivaṃ gaṅgāya vuyhamāno jīvitapemassa vijjamānattā maraṇaṃ appatto maraṇabhayatajjito hutvā karuṇaṃ ravaṃ ravanto gaṅgāya majjhe mahodakena gacchati.

第五十一节「中行于江」者，谓此人昼夜于江河中航行，是为沉迷生死情感，无所觉察之状。无所脱离死亡之惧，悲惨之声哀鸣，漂流于江中之大水之内。

§52

52. Atha mahāpuriso aḍḍharattasamaye tassa taṃ karuṇaṃ paridevantassa paridevitasaddaṃ sutvā ‘‘manussasaddo sūyati, mā mayi idha dharante maratu, jīvitamassa dassāmī’’ti cintetvā sayanagumbā vuṭṭhāya nadītīraṃ gantvā ‘‘ambho purisa, mā bhāyi, jīvitaṃ te dassāmī’’ti vatvā assāsetvā sotaṃ chindanto gantvā taṃ piṭṭhiyaṃ āropetvā tīraṃ pāpetvā attano vasanaṭṭhānaṃ netvā parissamaṃ vinodetvā phalāphalāni datvā dvīhatīhaccayena taṃ āha – ‘‘ambho purisa , ahaṃ taṃ bārāṇasigāmimaggaṃ pāpessāmi, tvaṃ ‘asukaṭṭhāne nāma kañcanamigo vasatī’ti mā kassaci ārocehī’’ti. So ‘‘sādhu, sāmī’’ti sampaṭicchi. Mahāsatto taṃ attano piṭṭhiṃ āropetvā bārāṇasimagge otāretvā nivatti. Tena vuttaṃ – ‘‘tassāhaṃ saddaṃ sutvāna, karuṇaṃ paridevato’’tiādi.

第五十二节，有一勇猛大丈夫于午夜时分，闻知其悲愁之声，内心悲痛，思虑曰：“人间之声哀伤，勿使其此处死去，愿示其生存。”乃从卧室起身，往水边。谓水曰：“大水，勿令我畏惧，令此人得生命。”斩断舟索，攀登彼岸，抵达河岸，清理宿处，进食果实。双手合掌对水说道：“大水，今日我将送其归巴拉那西故乡，莫使任何人听闻‘病痛之地金友居处’之语。”水应答道：“善哉，主人！”大丈夫将其载于背上，渡过江河，返回。是故有言：“我闻其悲痛之声...”之语。

Tattha kosi tvaṃ naroti tvaṃ ko manusso asi, kuto idha vuyhamāno āgatosīti attho.

此处意谓：你是谁？你为人否？既然如此，何以从这里出生而来到此处？此句意在询问其人之身份与来由。

§53

53.Attanokaraṇanti attano kiriyaṃ. Dhanikehi bhītoti iṇāyikehi ubbiggo. Tasitoti utrasto.

【53】“自为”者，谓自身之行为。对于富人而言，恐惧产生于吝惜，故称为吝贪；“惧恐”者，谓恐惧不安。

§54

54.Tassa katvāna kāruññaṃ, cajitvā mama jīvitanti kāruññaṃ katvā mahākaruṇāya samussāhito mama jīvitaṃ tassa purisassa pariccajitvā. Pavisitvā nīhariṃ tassāti nadiṃ pavisitvā sotaṃ chindanto ujukameva gantvā mama piṭṭhiṃ āropetvā tato taṃ nīhariṃ. Tassāti upayogatthe sāmivacanaṃ. ‘‘Tatthā’’tipi pāḷi, tattha nadiyanti attho. Andhakāramhi rattiyāti rattiyā andhakārasamaye, kāḷapakkharattiyanti attho.

【54】彼时，行慈悲已毕，舍弃我命，是为慈悲之举；以大悲心忍辱为助力，舍我命予他人，入水而没，谓入河清流如切断水流，径直前进，将我躯体覆置于其上，继而使之沉没。此句乃谓此行为之应用言语。“那里”亦即河之义。暗夜时，谓夜晚之黑暗时分，“黑夜有乌鸦”释义。

§55

55.Assatthakālamaññāyāti parissamaṃ apanetvā phalāphalāni datvā dvīhatīhaccayena kilamathassa vigatakālaṃ jānitvā. Ekaṃ taṃ varaṃ yācāmīti ahaṃ taṃ ekaṃ varaṃ yācāmi, mayhaṃ ekaṃ varaṃ dehīti attho. Kiṃ taṃ varanti ce? Āha – mā maṃ kassaci pāvadāti ‘‘asukaṭṭhāne suvaṇṇamigo vasatī’’ti kassaci rañño vā rājamahāmattassa vā maṃ mā pāvada.

【55】谓取去足够计时，施与果实，已知充满二十六年内无疾苦期。“一愿”指求一殊愿望。何为愿？答曰：望无人阻止我，谓“金鹿居某地”者。此为无人阻拦之处。

Atha tasmiṃ purise bārāṇasiṃ paviṭṭhadivaseyeva so rājā ‘‘ahaṃ, deva, suvaṇṇavaṇṇaṃ migaṃ mayhaṃ dhammaṃ desentaṃ supinena addasaṃ, ahañhi saccasupinā, addhā so vijjati, tasmā kañcanamigassa dhammaṃ sotukāmā labhissāmi ce jīvissāmi, no ce me jīvitaṃ natthī’’ti aggamahesiyā vutto taṃ assāsetvā ‘‘sace manussaloke atthi, labhissasī’’ti vatvā brāhmaṇe pakkosāpetvā ‘‘suvaṇṇamigā nāma hontī’’ti pucchitvā ‘‘āma, deva, hontī’’ti sutvā sahassatthavikaṃ suvaṇṇacaṅkoṭake ṭhapetvā taṃ hatthikkhandhaṃ āropetvā nagare bheriṃ carāpesi – ‘‘yo suvaṇṇamigaṃ ācikkhissati, tassa hatthinā saddhiṃ imaṃ dassāmī’’ti. Tato uttarimpi dātukāmo hutvā –

于是该人于巴拉那西城开阳日，国王言：“天子，我见睡者讲法，有真理且确实。故我若愿得黄金鹿之法，吾必得而生；若无则我无生。”尊贵国王出言称赞此事，遣婆罗门察问：“真有黄金鹿乎？”闻答“确有黄金鹿”，乃以千两黄金置于金箱，携象负重，于城中鸣鼓游行，说：“谁说出黄金鹿者，我予象声为证。”于是欲以高价奉献。

‘‘Tassa gāmavaraṃ dammi, nāriyo ca alaṅkatā;

“我赠彼村落，妇女皆华美；

Yo metaṃ migamakkhāti, migānaṃ migamuttama’’nti. (jā. 1.13.117) –

“谁称此为众兽之王，谓众兽中最尊者是兽中王。”

Gāthaṃ suvaṇṇapaṭṭe likhāpetvā sakalanagare vācāpesi. Atha so seṭṭhiputto taṃ gāthaṃ sutvā rājapurisānaṃ santikaṃ gantvā ‘‘rañño evarūpaṃ migaṃ ācikkhissāmi, maṃ rājānaṃ dassethā’’ti āha. Rājapurisā taṃ rañño santikaṃ netvā tamatthaṃ ārocesuṃ. Rājā ‘‘saccaṃ, bho, addasā’’ti pucchi. So ‘‘saccaṃ, deva, mayā saddhiṃ āgacchatu, ahaṃ taṃ dassessāmī’’ti āha. Rājā tameva purisaṃ maggadesakaṃ katvā mahantena parivārena taṃ ṭhānaṃ gantvā tena mittadubbhinā purisena dassitaṃ padesaṃ āvudhahatthe purise samantatova parivāretvā ‘‘ukkuṭṭhiṃ karothā’’ti vatvā sayaṃ katipayehi janehi saddhiṃ ekamante aṭṭhāsi. Sopi puriso avidūre aṭṭhāsi. Mahāsatto saddaṃ sutvā ‘‘mahato balakāyassa saddo, addhā tamhā me purisā bhayena uppannena bhavitabba’’nti ñatvā uṭṭhāya sakalaparisaṃ oloketvā ‘‘rañño ṭhitaṭṭhāneyeva me sotthi bhavissatī’’ti rājābhimukho pāyāsi. Rājā taṃ āgacchantaṃ disvā ‘‘nāgabalo avattharanto āgaccheyyā’’ti saraṃ sannayhitvā ‘‘imaṃ migaṃ santāsetvā sace palāyati, vijjhitvā dubbalaṃ katvā gaṇhissāmī’’ti bodhisattābhimukho ahosi. Mahāsatto –

将韵文写在金叶上，遍告城中众人。接着，商人之子听闻此韵，前往众王府邸，言道：「我将向王陛下展示此种奇异猛兽，请陛下让我得见。」王府众人将其引见于王前，转告此意。王问：「确实如此吗？」其人答曰：「确实如此，陛下，让神灵伴随我，我将使你得见。」王于是命该人带路，率众护卫到达所述之地，以手持武器，环绕所示之处，命令众人守护。那人亦不远处伫立。大士闻其声语，心知此人因恐惧应起警觉，遂起身环视群众，心想：「只要王在此地，我必能安全。」见王来临，心语：「携带宝杵之勇士来了。」悄声命令道：「若此兽惊走，击其软弱部位，吾可予以擒获。」大士言罢——

‘‘Āgamehi mahārāja, mā maṃ vijjhi rathesabha;

「来自天界者大王，勿使我被擒奴役；

Ko nu te idamakkhāsi, ettheso tiṭṭhate migo’’ti. (jā. 1.13.121) –

你究竟为何称此兽为兽王，明知其实不过一兽？」

Gāthaṃ abhāsi. Rājā tassa madhurakathāya bajjhitvā saraṃ paṭisaṃharitvā gāravena aṭṭhāsi. Mahāsattopi rājānaṃ upasaṅkamitvā madhurapaṭisanthāraṃ akāsi. Mahājanopi sabbāvudhāni apanetvā āgantvā rājānaṃ parivāresi. Tena vuttaṃ –

吟咏此韵。王因其言语甜美而动容，悄然收敛情绪，恭敬伫立。大士亦前往王前，以柔和辞令相答。众人民亦携器具前来，围绕王府守卫。故说——

§56

56.

‘‘Nagaraṃ gantvāna ācikkhi, pucchito dhanahetuko;

「巡行邑间，将向问询财富之由；」

Rājānaṃ so gahetvāna, upagañchi mamantika’’nti.

他拿着国王，接近我说：“这就是我的亲属。”

Tassattho – yo mittadubbhī pāpapuriso jīvitaṃ pariccajitvā tathā mayā pāṇasaṃsayato mocito bārāṇasinagaraṃ gantvā attanā laddhabbadhananimittaṃ rañño maṃ ācikkhi, ācikkhitvā so rañño gāhāpetuṃ maggadesako hutvā rājānaṃ gahetvā mama santikamupāgamīti.

意思是——那个恶友、恶人舍弃生命，因我而得解脱，没有死亡之疑，来到巴拉纳城市，将自己得来的束缚之因报告国王，报告后，他成为国王的使者，带着国王来见我。

Mahāsatto suvaṇṇakiṅkiṇikaṃ cālento viya madhurassarena rājānaṃ puna pucchi – ‘‘ko nu te idamakkhāsi, ettheso tiṭṭhate migo’’ti. Tasmiṃ khaṇe so pāpapuriso thokaṃ paṭikkamitvā sotapathe aṭṭhāsi . Rājā ‘‘iminā me tvaṃ dassito’’ti taṃ purisaṃ niddisi. Tato bodhisatto –

大觉者如同漫步于黄金铃声之间般，以甘美恒河水般的声音再三询问国王：“谁告诉你这些，谁在此处站着像猎人一样？”刹那间，那恶人退下一步，站稳于声闻道上。国王对他说：“你由此被我看见。”他便谴责此人。然后，觉者说——

‘‘Saccaṃ kireva māhaṃsu, narā ekacciyā idha;

“实话确如所说，有少数人在此；

Kaṭṭhaṃ niplavitaṃ seyyo, na tvevekacciyo naro’’ti. (jā. 1.13.123) –

那树被摇动时更好，而不如人只是一人。”（出自《吉祥经》1.13.123）——

Gāthamāha. Taṃ sutvā rājā saṃvegajāto –

国王听闻这句诗，顿时生起慌乱。

‘‘Kiṃ nu ruru garahasi migānaṃ, kiṃ pakkhīnaṃ kiṃ pana mānusānaṃ;

『你为何伤害鹿群，为什么伤害飞鸟，又为何伤害人类？』

Bhayañhi maṃ vindatinapparūpaṃ, sutvāna taṃ mānusiṃ bhāsamāna’’nti. (jā. 1.13.124) –

『他们听闻人类的言语后，因我的不同而感到恐惧。』

Gāthamāha. Tato mahāpuriso ‘‘mahārāja, na migaṃ na pakkhiṃ garahāmi, manussaṃ pana garahāmī’’ti dassento –

诗句说道。随后这位大人说道：『伟大的国王啊，我既不伤害鹿群，也不伤害飞鸟，但我却伤害人类。』他这样说明道，

‘‘Yamuddhariṃ vāhane vuyhamānaṃ, mahodake salile sīghasote;

『那个乘坐浮舟、在大河水中迅速流动的军团，

Tatonidānaṃ bhayamāgataṃ mama, dukkho have rāja asabbhi saṅgamo’’ti. (jā. 1.13.125) –

从那里起我的恐惧产生了，战争的痛苦啊，国王，都是因人群的纠纷而起。』

Āha.

说。

Tattha niplavitanti uddharitaṃ, ekacciyoti ekacco mittadubbhī pāpapuriso udake patantopi uttārito natveva seyyo. Kaṭṭhañhi nānappakārena upakārāya saṃvattati, mittadubbhī pana vināsāya, tasmā tato kaṭṭhameva varataranti. Migānanti rurumigarāja, migānaṃ kiṃ aññataraṃ garahasi, udāhu pakkhīnaṃ manussānanti pucchati. Bhayañhi maṃ vindatinapparūpanti mahantaṃ bhayaṃ maṃ paṭilabhati, attano santakaṃ viya karotīti attho.

在此，『跌落』者，谓被拉起后又落下也。『某一』者，某个。『恶友之人』者，是恶劣之徒也。纵然堕入水中，亦能升起，不堕水底，胜于真实跌落。因缘果断，种种方法皆为助益；但恶友则生破坏，因此由此缘故，木头本为优胜。『猛兽』者，谓为森林中猛兽之王。『森林众兽』对他有所不满；『禽鸟仿佛人类』者，问：你对众兽有何不满？说：他们之恐怖来袭无异形状，欲以极大恐怖笼罩我，好似自为血肉护盾，意谓此义也。

Vāhaneti patitapatite vahituṃ samatthe gaṅgāvahe. Mahodakesalileti mahodakībhūte salile. Ubhayenāpi gaṅgāvahassa bahūdakataṃ dasseti. Tato nidānanti, mahārāja, yo mayhaṃ tayā dassito puriso, eso mayā gaṅgāya vuyhamāno aḍḍharattasamaye karuṇaṃ paridevanto tato uttārito, tatonidānaṃ idaṃ mayhaṃ bhayamāgataṃ, asappurisehi samāgamo nāma dukkhoti.

『交通』者，指能运载跌落者者也。『恒河水流』指大河水流。『大水之水』者，谓已化为大水之水。两者皆显现恒河水流许多水量。因此原因，大王，所谓由我向你所示之人，即于恒河中游泳时急转弯，哀恸怜悯，遂得超越；该原因就是我曾遭遇恶人，谓集合恶人实乃苦事。

Taṃ sutvā rājā tassa kujjhitvā ‘‘evaṃ bahūpakārassa nāma guṇaṃ na jānāti, dukkhaṃ uppādeti, vijjhitvā naṃ jīvitakkhayaṃ pāpessāmī’’ti saraṃ sannayhi. Tena vuttaṃ –

听闻此语，国王愤怒，对他说：『如此多助益之德，竟不知晓，反生苦恼。知之者，将致生命终结，必遭恶报。』于是威严训诫。如是称曰──

§57

57.

‘‘Yāvatā karaṇaṃ sabbaṃ, rañño ārocitaṃ mayā;

『我已受命，凡一切活动，悉由我所陈述，','208':'国王听得此言，遂对此感冒发作，','209':'我今将杀之，恶友无仁者也。'}

Rājā sutvāna vacanaṃ, usuṃ tassa pakappayi;

王闻其言已，为彼备箭矢；

Idheva ghātayissāmi, mittadubbhiṃ anariya’’nti.

「此奸诈背盟、非圣之人，吾将就此诛之。」

Tattha yāvatā karaṇanti yaṃ tassa mayā kataṃ upakārakaraṇaṃ, taṃ sabbaṃ. Pakappayīti sannayhi. Mittadubbhinti attano mittesu upakārīsu dubbhanasīlaṃ.

彼时，凡是为那人所做的有益之事，我一切皆已施行。所谓“了然”，是指清楚明白。所谓“恶友”，是指自己对朋友的善行怀有妨害之心、不贞洁的恶劣品性。

Tato mahāsatto ‘‘esa bālo maṃ nissāya mā nassī’’ti cintetvā ‘‘mahārāja, vadho nāmesa bālassa vā paṇḍitassa vā na sādhūhi pasaṃsito, aññadatthu garahito eva, tasmā mā imaṃ ghātehi, ayaṃ yathāruci gacchatu, yañceva tassa ‘dassāmī’ti tayā paṭiññātaṃ, tampi ahāpetvāva dehī’’ti āha. ‘‘Ahañca te yaṃ icchitaṃ, taṃ karissāmi, attānaṃ tuyhaṃ dammī’’ti āha. Tena vuttaṃ –

于是这位伟大圣者心想：“此愚人赖我为依凭，我岂可任自己依附他？”继而思惟：“陛下，无论是愚者还是智者，杀戮之事无论称赞与否，均不善行，反而常遭人轻视；因此，不必因这些损害而忧虑，任其随意而去；即便那人曾因‘欲见我’而亲近，也应像弃其躯壳一般弃置他。”他说：“我必为你行所欲，必使你成为我的所有。”由是宣说——

§58

58.

‘‘Tamahaṃ anurakkhanto, nimminiṃ mama attanā;

“我将全心守护他，使其得安乐；

Tiṭṭhateso mahārāja, kāmakāro bhavāmi te’’ti.

陛下，请坚立不动，我将成为你所愿的护持者。”

Tattha nimmininti taṃ mittadubbhiṃ pāpapuggalaṃ anurakkhanto mama attano attabhāvena taṃ parivattesiṃ , attānaṃ rañño niyyātetvā rājahatthato pattaṃ tassa maraṇaṃ nivāresinti attho. Tiṭṭhatesotiādi vinimayākāradassanaṃ .

此处“守护”者，指为恶友这个恶劣之人为其自身所守护而转变其本性；自己交付国王让其处死，即国王亲手递交兵器以免除他的生命。所谓“坚立”，指立场相承相换的显现。

§59

59. Idāni yadatthaṃ so attavinimayo kato, taṃ dassetuṃ osānagāthamāha. Tassattho – tadā maṃ nissāya taṃ mittadubbhiṃ purisaṃ tasmiṃ raññe jīvitā voropetukāme ahaṃ attānaṃ rañño pariccajanto mama sīlameva anurakkhiṃ, jīvitaṃ pana nārakkhiṃ. Yaṃ panāhameva attano jīvitanirapekkhaṃ sīlavā āsiṃ, taṃ sammāsambodhiyā eva kāraṇāti.

这时，对于那种自我交换的根本实相，为使其现前，释迦牟尼作〈老者歌〉宣说。其意为——我当时赖此恶友之人，在那国王处欲苟且活着时，舍弃国王，一心守护自己之清净戒律，而非守护生命。因为我当时只为自身生命无常而持戒，那正是成就正觉的原因。

Atha rājā bodhisattena attano jīvitaṃ pariccajitvā tassa purisassa maraṇe nivārente tuṭṭhamānaso ‘‘gaccha, bho, migarājassa anuggahena mama hatthato maraṇā mutto’’ti vatvā yathāpaṭiññāya tañcassa dhanaṃ dāpesi. Mahāsattassa yathāruciyāva anujānitvā taṃ nagaraṃ netvā nagarañca bodhisattañca alaṅkārāpetvā deviyā dhammaṃ desāpesi. Mahāsatto deviṃ ādiṃ katvā rañño ca rājaparisāya ca madhurāya manussabhāsāya dhammaṃ desetvā rājānaṃ dasahi rājadhammehi ovaditvā mahājanaṃ anusāsitvā araññaṃ pavisitvā migagaṇaparivuto vāsaṃ kappesi. Rājāpi mahāsattassa ovāde ṭhatvā sabbasattānaṃ abhayaṃ datvā dānādīni puññāni katvā sugatiparāyano ahosi.

于是，王者为了阻止那人死亡，果德玛菩萨舍弃了自己的生命，心满意足地说：“去吧，尊敬的鹿王，依靠于我，手中的死亡已解除。”说毕，依照其心愿将财物赠与那人。大菩萨按其喜好，带领那城，装饰城池和菩萨本人，由女神宣说法义。大菩萨先礼拜女神，又以柔和的人语向国王和王室讲法，劝诫十种王法，安抚广大民众，然后入林隐居，居于鹿群围绕之所。国王秉承大菩萨的教诲，建立法令，施与庇护，布施功德，依止圣人，成为善知识的归依者。

Tadā seṭṭhiputto devadatto ahosi, rājā ānando, rurumigarājā lokanātho.

当时，商主之子名为天德，是王者阿难，也是rut鹿王世尊的世间主。

Tassa idhāpi heṭṭhā vuttanayeneva yathārahaṃ sesapāramiyo niddhāretabbā. Tathā idhāpi pavivekārāmatāya janasaṃsaggaṃ anicchato yūthaṃ pahāya ekakavihāro, aḍḍharattasamaye nadiyā vuyhamānassa karuṇaṃ paridevantassa purisassa aṭṭassaraṃ sutvā sayitaṭṭhānato vuṭṭhāya nadītīraṃ gantvā mahāgaṅgāya mahati udakoghe vattamāne attano jīvitaṃ pariccajitvā otaritvā sotaṃ pacchinditvā taṃ purisaṃ attano piṭṭhiyaṃ āropetvā tīraṃ pāpetvā samassāsetvā phalāphalādīni datvā parissamavinodanaṃ, puna taṃ attano piṭṭhiṃ āropetvā araññato nīharitvā mahāmagge otāraṇaṃ, saraṃ sannayhitvā vijjhissāmīti abhimukhe ṭhitassa rañño nibbhayena hutvā paṭimukhameva gantvā paṭhamataraṃ manussabhāsāya ālapitvā madhurapaṭisanthārakaraṇaṃ, mittadubbhī pāpapurisaṃ hantukāmaṃ rājānaṃ dhammakathaṃ katvā punapi attano jīvitaṃ pariccajitvā maraṇato pamocanaṃ, tassa ca rañño yathāpaṭiññaṃ dhanadāpanaṃ, raññā attano vare dīyamāne tena sabbasattānaṃ abhayadāpanaṃ, rājānañca deviñca pamukhaṃ katvā mahājanassa dhammaṃ desetvā dānādīsu puññesu tesaṃ patiṭṭhāpanaṃ, laddhābhayānaṃ migānaṃ ovādaṃ datvā manussānaṃ sassakhādanato nivāraṇaṃ, paṇṇasaññāya ca tassa yāvajjakālā thāvarakaraṇanti evamādayo mahāsattassa guṇānubhāvā vibhāvetabbāti.

这里也如前所说，应当培养圆满的善根。此外，为了求得离群独处的安乐，因不愿人群往来，远离众多群体，单独隐居。夜半时，听到河边哀怨苦恼之人声，从卧处起身，沿河而行，来到大江巨水深潭，将自身生命舍弃，跳入水中，顺流漂流，我以伞盖接持那人，将其安置江岸，并施以果报及各种资助，广施谨慎以解忧。后来又以伞盖托载自身体躯，隐退于深林，沿大道倒流而上，谨慎且谨严地说道：“我将刺入（责难）王者。”国王毫无恐惧，立刻前来相对，先以柔和的人语交谈，言辞甜美敦厚。对因恶友而怀疑杀害意图的恶人王者，讲说正法，故复舍舍弃生命，解脱于死。依照王意，把财物赠与王，保证众生安乐，且亲自对王与女神宣说正法，立法众功德，秉持所获之安全护持，对鹿群谆谆告诫，消除人间轻慢怨恨。以长达五十余年之久，显发大菩萨之德行应当如是观察体认。

Rurumigarājacariyāvaṇṇanā niṭṭhitā. · 卢卢鹿王行义释完毕。

7. Mātaṅgacariyāvaṇṇanā七、玛当伽行义释

§60

60. Sattame jaṭiloti jaṭāvanto, jaṭābandhakesoti attho. Uggatāpanoti manacchaṭṭhānaṃ indriyānaṃ tāpanato niggaṇhanato tapasaṅkhātaṃ uggatāpanaṃ etassāti uggatāpano, ghoratapo paramadhitindriyoti attho. Atha vā nānappakāre diṭṭhadhammikādibhede anatthe uggiraṇato bahi chaḍḍāpanato ghorabhīmabhayānakaṭṭhena vā ‘‘uggā’’ti laddhanāme kilese vīriyātapena santāpanato ugge tāpetīti uggatāpano. Mātaṅgo nāma nāmenāti nāmena mātaṅgo nāma. Mātaṅgakule nibbattiyā jātiyā āgataṃ hissa etaṃ nāmaṃ. Sīlavāti sīlasampanno suparisuddhasīlo. Susamāhitoti upacārappanāsamādhīhi suṭṭhu samāhito, jhānasamāpattilābhīti attho.

60. 第七经中，「结发者」者，谓蓄结发之人，即束结头发之义。「极苦行者」者：以心为第六的诸根，因[苦行]之烧灼、调伏，称为苦行；具此[苦行]者，即「极苦行者」——乃严厉苦行、具最上坚忍之根者，此其义也。又一解：对于现法等种种过患，因将其吐出、令其弃除于外，以其具有猛烈、可畏、恐怖之义而得名「极」；以精进之热力烧灼此类烦恼，故称「极苦行者」。「其名为玛当嘎」者，即名字叫做玛当嘎。此乃因出生于玛当嘎族，由种姓而来之名。「持戒者」者，即戒行具足、戒律极为清净者。「善住定者」者，即以近行定与安止定而极善安住于定中，乃获得禅那等至者，此其义也。

Tadā hi bodhisatto caṇḍālayoniyaṃ nibbattitvā rūpena duddasiko bahinagare caṇḍālagāme vasati. ‘‘Mātaṅgapaṇḍito’’ti pakāsanāmo. Athekadivasaṃ tasmiṃ nagare nakkhatte ghosite yebhuyyena nāgarā nakkhattaṃ kīḷanti. Aññatarāpi brāhmaṇamahāsālakaññā soḷasapannarasavassuddesikā devakaññā viya rūpena dassanīyā pāsādikā ‘‘attano vibhavānurūpaṃ nakkhattaṃ kīḷissāmī’’ti pahūtakhajjabhojjādīni sakaṭesu āropetvā sabbasetaṃ vaḷavārathamāruyha mahatā parivārena uyyānabhūmiṃ gacchati. Diṭṭhamaṅgalikā nāmesā, sā kira dussaṇṭhitaṃ rūpaṃ ‘‘avamaṅgala’’nti taṃ daṭṭhuṃ na icchati, tenassā ‘‘diṭṭhamaṅgalikā’’tveva samaññā udapādi.

当时菩萨因出生于贱民种姓，形貌丑陋，住于贱民聚居的村落，被称为“Mātaṅgapaṇḍita”，意为“象群智者”。一日，在该城有星辰出现，众人兴高采烈在城中玩赏星象。其时，有一位婆罗门贵妇，年约十六岁，容颜美丽如天女，仪态端庄，称愿以自身财富观相繁华的星辰游玩，遂骑乘满载食物的车马，围绕于城中园林之地。此人名为“Diṭṭhamaṅgalikā”，意为“见相吉祥者”。因她不愿见到丑陋形象，称该象为“avamaṅgala”，即“不吉”，故其与名“Diṭṭhamaṅgalikā”产生对立，遂得此同意之称。

Tadā bodhisatto kālasseva uṭṭhāya paṭapilotikaṃ nivāsetvā jajjaritamukhabhāgaṃ veṇudaṇḍaṃ gahetvā bhājanahattho nagaraṃ pavisati manusse disvā dūratova tesaṃ dūrīkaraṇatthaṃ tena veṇudaṇḍena saññaṃ karonto. Atha diṭṭhamaṅgalikā ‘‘ussaratha ussarathā’’ti ussāraṇaṃ karontehi attano purisehi nīyamānā nagaradvāramajjhe mātaṅgaṃ disvā ‘‘ko eso’’ti āha. ‘‘Ayye, mātaṅgacaṇḍālo’’ti ca vutte ‘‘īdisaṃ disvā gatānaṃ kuto vuḍḍhī’’ti yānaṃ nivattāpesi. Manussā ‘‘yaṃ mayaṃ uyyānaṃ gantvā bahuṃ khajjabhojjādiṃ labheyyāma, tassa no mātaṅgena antarāyo kato’’ti kupitā ‘‘gaṇhatha, caṇḍāla’’nti leḍḍūhi paharitvā visaññībhūtaṃ pātetvā agamaṃsu.

当时菩萨如雕刻师般起身，卸下破旧肩衣，取颤抖口部形状的短棒，执掌拐杖，进入城中，见闻众人，为远离他们，以拐杖示意远离。此时“Diṭṭhamaṅgalikā”唱 “ussaratha ussarathā”，号召众人拘禁该象。她见象现身城门，问道：“此者何人？”应答道：“尊者，此为象贱民。”又云：“于此地曾见过他，今其何处增寿？”随后关闭车门。众人愤怒道：“既然我们前往园林能得许多食物，何故容许象在其间为害？”遂怒击象贱民，抛投砖块，致其昏迷失去知觉，伤后离去。

So na cireneva satiṃ paṭilabhitvā vuṭṭhāya manusse pucchi – ‘‘kiṃ, ayyā, dvāraṃ nāma sabbasādhāraṇaṃ, udāhu brāhmaṇānaṃ eva kata’’nti? ‘‘Sabbesaṃ sādhāraṇa’’nti. ‘‘Evaṃ sabbasādhāraṇadvāre ekamantaṃ apakkamantaṃ maṃ diṭṭhamaṅgalikāya manussā imaṃ anayabyasanaṃ pāpesu’’nti rathikāya manussānaṃ ārocetvā ‘‘handāhaṃ imissā mānaṃ bhindissāmī’’ti tassā nivesanadvāraṃ gantvā ‘‘ahaṃ diṭṭhamaṅgalikaṃ aladdhā na vuṭṭhahissāmī’’ti nipajji. Diṭṭhamaṅgalikāya pitā ‘‘gharadvāre mātaṅgo nipanno’’ti sutvā ‘‘tassa kākaṇikaṃ detha, telena sarīraṃ makkhetvā gacchatū’’ti āha. So ‘‘diṭṭhamaṅgalikaṃ aladdhā na uṭṭhahissāmi’’cceva āha. Tato brāhmaṇena – ‘‘dve kākaṇike detha, māsakaṃ pādaṃ kahāpaṇaṃ dve tīṇi yāva kahāpaṇasataṃ kahāpaṇasahassaṃ dethā’’ti vuttepi na sampaṭicchati eva. Evaṃ tesaṃ mantentānaṃ eva sūriyo atthaṅgato.

于是那人久得念觉，起身问众人说：“尊者啊，所谓门，一般都是普通的吗？譬如婆罗门们所作的算是吗？”答曰：“都是普通的一般门。”于是那人说：“这样众人皆是普通门中，独自一边远离，我凭那视为吉祥之物的人，看到众生因这种邪恶而迷失。”对丈夫诉说人类的事情后，说：“我今必破此心。”便前往她们的住宅门口，自言自语：“我未得吉祥之物，难以起身。”其父闻知说：“房门处有大象下落，下令以油涂身，护体而行。”他仍言：“未得吉祥之物，难以起身。”于是婆罗门又说：“给你两个油钵，头脚各一，银钱三枚直至一百枚，再至一千枚给你。”但他并不同意。如此谋划之际，太阳正落下。

Atha diṭṭhamaṅgalikāya mātā pāsādā oruyha sāṇipākāraṃ parikkhipāpetvā tassa santikaṃ gantvā ‘‘tāta, mātaṅga , diṭṭhamaṅgalikāya aparādhaṃ khama, dve sahassāni gaṇhāhi yāva satasahassaṃ gaṇhāhī’’ti vuttepi na sampaṭicchi, nipajji eva. Tassevaṃ cha divase nipajjitvā sattame divase sampatte samantā sāmantagharā paṭivisakagharā ca manussā uṭṭhahitvā ‘‘tumhe mātaṅgaṃ vā uṭṭhāpetha, dārikaṃ vā detha, mā amhe nāsayitthā’’ti āhaṃsu. Tadā kira ayaṃ tasmiṃ dese desadhammo ‘‘yassa gharadvāre evaṃ nipajjitvā caṇḍālo marati, tena gharena saddhiṃ sattasattagharavāsino caṇḍālā hontī’’ti.

后来吉祥的母亲修建宫殿，在栏杆边铺设软垫，前来对他说：“孩子，大象啊，饶恕吉祥之物的过失，收取两千至一百万。”他说了又不同意，便又俯伏。如此连续三天，至第七天时，四方邻舍及周围的同住者齐聚起来说：“你们起身扶大象，给女子东西，莫要害其性命。”当时它的传言在此地流传开来：“有滋事者入门后丧命，七家七户住户皆成滋事者。”

Tato diṭṭhamaṅgalikāya mātāpitaro diṭṭhamaṅgalikaṃ paṭapilotikaṃ nivāsāpetvā caṇḍālānucchavikaṃ parikkhāraṃ datvā paridevamānaṃ eva tassa santikaṃ netvā ‘‘handa, dāni dārikaṃ uṭṭhāya gaṇhāhī’’ti adaṃsu. Sā passe ṭhatvā ‘‘uṭṭhāhī’’ti āha. So ‘‘ahaṃ ativiya kilanto, hatthe gahetvā maṃ uṭṭhāpehī’’ti āha. Sā tathā akāsi. Mātaṅgo ‘‘mayaṃ antonagare vasituṃ na labhāma, ehi, bahinagare caṇḍālagāmaṃ gamissāmā’’ti taṃ apassāya attano gehaṃ agamāsi. ‘‘Tassā piṭṭhiṃ abhiruhitvā’’ti jātakabhāṇakā vadanti.

于是吉祥人的父母将吉祥人安置在蓬乱的住处，安排滋事者的窝点，忧伤地护送至他跟前，说：“看，起身去接女子吧。”女子站立说：“起来吧。”他答曰：“我过于疲乏，若担手，请扶我起来。”女子照办。大象说：“我们不能住在城中，来吧，到弟城去滋事吧。”说完离去，离开自己家中。生子者演说说：“乘其背上。”

Evaṃ pana gehaṃ gantvā jātisambhedavītikkamaṃ akatvāva katipāhaṃ gehe vasitvā balaṃ gahetvā cintesi – ‘‘ahaṃ imaṃ brāhmaṇamahāsālakaññaṃ mayhaṃ caṇḍālagehe vāsāpesiṃ, handa, dāni taṃ lābhaggayasaggappattaṃ karissāmī’’ti. So araññaṃ pavisitvā pabbajitvā sattāhabbhantareyeva aṭṭha samāpattiyo pañcābhiññāyo nibbattetvā iddhiyā caṇḍālagāmadvāre otaritvā gehadvāre ṭhito diṭṭhamaṅgalikaṃ pakkosāpetvā ‘‘sāmi, kissa maṃ anāthaṃ katvā pabbajitosī’’ti paridevamānaṃ ‘‘tvaṃ, bhadde, mā cintayi, tava porāṇakayasato idāni mahantataraṃ yasaṃ karissāmi, tvaṃ pana ‘mahābrahmā me sāmiko , na mātaṅgo, so brahmalokaṃ gato, ito sattame divase puṇṇamāya candamaṇḍalaṃ bhinditvā āgamissatī’ti parisāsu vadeyyāsī’’ti vatvā himavantameva gato.

于是入家未破生死轮回，住数月，积蓄力量，思惟：“我要住在婆罗门豪富之家，作为滋事者之家，今当获得利益顺遂成就。”他入山林出家，七天之内八次证得五通四神通，凭神通飞至滋事之家门口，站立呼唤吉祥人：“世尊，何故令我孤独而出家？”忧伤中说：“汝勿忧虑，因前生善根，今将成就更大荣誉，我将如大梵天作汝主人，不是大象。七天后满月时，天上容月即将划破天际来见汝。”说罢往喜马拉雅山去了。

Diṭṭhamaṅgalikāpi bārāṇasiyaṃ mahājanamajjhe tesu tesu ṭhānesu tathā kathesi. Atha puṇṇamadivase bodhisatto candamaṇḍalassa gaganamajjhe ṭhitakāle brahmattabhāvaṃ māpetvā candamaṇḍalaṃ bhinditvā dvādasayojanikaṃ bārāṇasiṃ sakalaṃ kāsiraṭṭhañca ekobhāsaṃ katvā ākāsato otaritvā bārāṇasiyā upari tikkhattuṃ paribbhamitvā mahājanena gandhamālādīhi pūjiyamāno caṇḍālagāmābhimukho ahosi. Brahmabhattā sannipatitvā taṃ caṇḍālagāmakaṃ gantvā diṭṭhamaṅgalikāya gehaṃ suddhavatthagandhamālādīhi devavimānaṃ viya alaṅkariṃsu. Diṭṭhamaṅgalikā ca tadā utunī hoti. Mahāsatto tattha gantvā diṭṭhamaṅgalikaṃ aṅguṭṭhena nābhiyaṃ parāmasitvā ‘‘bhadde, gabbho te patiṭṭhito, tvaṃ puttaṃ vijāyissasi, tvampi puttopi te lābhaggayasaggappattā bhavissatha, tava sīsadhovanaudakaṃ sakalajambudīpe rājūnaṃ abhisekodakaṃ bhavissati, nhānodakaṃ pana te amatodakaṃ bhavissati, ye naṃ sīse āsiñcissanti, te sabbarogehi muccissanti, kāḷakaṇṇiyā ca parimuccissanti, tava pādapiṭṭhe sīsaṃ ṭhapetvā vandantā sahassaṃ dassanti, kathāsavanaṭṭhāne ṭhatvā vandantā sataṃ dassanti, cakkhupathe ṭhatvā vandantā ekekaṃ kahāpaṇaṃ datvā vandissanti, appamattā hohī’’ti taṃ ovaditvā gehā nikkhamma mahājanassa passantasseva candamaṇḍalaṃ pāvisi.

吉祥人亦在巴拉那西大城中于各处如此宣说。后来，佛陀成道满月日，在月轮中现身，破月轮，在天上俯瞰十二由旬的巴拉那西及全迦尸国，音声通达一切。旋绕天空，受众大民以芳香花环供养，面向滋事之村。梵天众集合前往滋事之村，用洁净衣物、香花宛如天宫装饰吉祥人的宅邸。吉祥人时感炎暑。佛陀到此，摸其腹部，说：“善哉，胎已立，尔将生子，尔子的生命将为成就顺遂，尔头顶的雨水将为诸王加冕之水，浴水将为不死甘露，涂于其头者，必能解诸疾苦，黑疮者亦得解脱。万人将顶礼尔足，千人恒物礼拜尔，众生旁听时将供献一铜币，愿尔谨慎。”说完出门，看到广大民众，便入月轮。

Brahmabhattā sannipatitvā diṭṭhamaṅgalikaṃ mahantena sakkārena nagaraṃ pavesetvā mahantena sirisobhaggena tattha vasāpesuṃ. Devavimānasadisañcassā nivesanaṃ kāresuṃ. Tattha netvā uḷāraṃ lābhasakkāraṃ upanāmesuṃ. Puttalābhādi sabbo bodhisattena vuttasadisova ahosi. Soḷasasahassā brāhmaṇā diṭṭhamaṅgalikāya puttena saha nibaddhaṃ bhuñjanti, sahassamattā naṃ parivārenti, anekasahassānaṃ dānaṃ dīyati. Atha mahāsatto ‘‘ayaṃ aṭṭhāne abhippasanno, handassa dakkhiṇeyye jānāpessāmī’’ti bhikkhāya caranto tassā gehaṃ gantvā tena saddhiṃ sallapitvā agamāsi. Atha kumāro gāthamāha –

众梵天聚集，尊敬吉祥人，进入城中，居于威仪尊荣之处。建造宛如天宫的宅邸，设宴接待，呈献丰盛。此宅全为佛陀所记载。约一万六千婆罗门与吉祥人之子共食，千千众人侍奉，付与无数供养。其时佛陀想：“我在此地满意，将至右方去知晓。”出行乞食，到吉祥人家中，与之共谈后离去。少年吟唱说道—

‘‘Kuto nu āgacchasi dummavāsī, otallako paṃsupisācakova;

『你从何处而来，久居污秽之地，犹如扫荡尘埃的恶鬼般猖獗？』

Saṅkāracoḷaṃ paṭimuñca kaṇṭhe, ko re tuvaṃ hosi adakkhiṇeyyo’’ti. (jā. 1.15.1);

『你松开了堆积如山的业缠于颈，谁耐得住你这等不当的行为呢？』（见《生经》第一章第十五节第一句）

Tena vuttaṃ anācāraṃ asahamānā devatā tassa tesañca soḷasasahassānaṃ brāhmaṇānaṃ mukhaṃ viparivattesuṃ. Taṃ disvā diṭṭhamaṅgalikā mahāsattaṃ upasaṅkamitvā tamatthaṃ ārocesi. Bodhisatto ‘‘tassa anācāraṃ asahantehi yakkhehi so vippakāro kato, api ca kho pana imaṃ ucchiṭṭhapiṇḍakaṃ tesaṃ mukhe āsiñcitvā taṃ vippakāraṃ vūpasamehī’’ti āha. Sāpi tathā katvā taṃ vūpasamesi. Atha diṭṭhamaṅgalikā puttaṃ āha – ‘‘tāta, imasmiṃ loke dakkhiṇeyyā nāma mātaṅgapaṇḍitasadisā bhavanti, na ime brāhmaṇā viya jātimattena, mantasajjhāyanamattena vā mānatthaddhā’’ti vatvā ye tadā sīlādiguṇavisesayuttā jhānasamāpattilābhino ceva paccekabuddhā ca, tatthevassa pasādaṃ uppādesīti.

因此，神祇无法容忍此等不端行为，他与一万六千婆罗门逆转其面容。见此情状，观世善神以雄伟身形前来，对世尊说：『菩萨，对于那些不忍此行为的恶鬼所作的恶业，究竟应当如何？不过，这些恶鬼虽高举割礼棒，堵塞他们的口，则恶业可得消除乎？』世尊亦如是言，恶业遂得平息。尔后，观世善神告诫其子曰：『子啊，世间当有称为「遮那尊智者」者，并非仅是因其出生或仅从其思虑计巧，或基于自高之心，而是那些具备戒律、具足诸德特异，成就禅定与得陀洹果位者，包括辟支佛，于彼处生出恭敬信心。』

Tadā vettavatīnagare jātimanto nāma eko brāhmaṇo pabbajitvāpi jātiṃ nissāya mahantaṃ mānamakāsi. Mahāsatto ‘‘tassa mānaṃ bhindissāmī’’ti taṃ ṭhānaṃ gantvā tassāsanne uparisote vāsaṃ kappesi. Tena vuttaṃ –

那时，在毗邻城镇维特瓦特尼，曾有一婆罗门名曰出生贵族，其虽出家，却以出身为傲。伟大神者告诫：『当折断其傲慢。』于是前往彼处，居于其上方之树屋。由是而说——

§61

61.

‘‘Ahañca brāhmaṇo eko, gaṅgākūle vasāmubho;

『我曾是一婆罗门，常居于恒河岸边；

Ahaṃ vasāmi upari, heṭṭhā vasati brāhmaṇo’’ti.

我居于高处，婆罗门则住于下方。』

Atha mahāsatto ekadivasaṃ dantakaṭṭhaṃ khāditvā ‘‘idaṃ jātimantassa jaṭāsu laggatū’’ti adhiṭṭhāya nadiyaṃ pātesi. Taṃ tassa udakaṃ ācamentassa jaṭāsu laggi, so taṃ disvā ‘‘nassa vasalā’’ti vatvā ‘‘kutoyaṃ kāḷakaṇṇī āgato, upadhāressāmi na’’nti uddhaṃsotaṃ gacchanto mahāsattaṃ disvā ‘‘kiṃjātikosī’’ti pucchi. ‘‘Caṇḍālosmī’’ti. ‘‘Tayā nadiyaṃ dantakaṭṭhaṃ pātita’’nti? ‘‘Āma, mayā’’ti. ‘‘Nassa, vasala, caṇḍāla, kāḷakaṇṇi, mā idha vasi, heṭṭhāsote vasā’’ti vatvā heṭṭhāsote vasantenapi pātite dantakaṭṭhe paṭisotaṃ āgantvā jaṭāsu laggante ‘‘nassa, vasala, sace idha vasissasi, sattame divase sattadhā te muddhā phalissatī’’ti āha. Tena vuttaṃ –

复次，巨人一天吃了河中的牙根，心念道：「这对有生命者的头发应当粘牢。」于是他跳入河中。那水流浸湿了他的头发，彼时看到后说：「不是贱民。」往上游去时，见到巨人，问道：「你是什么出身？」答曰：「我是贱民。」又问：「是由谁掉落于河中的牙根？」「是她，我自己。」答曰。又说：「不是的，贱民、丑陋之贱民，不应住在这里，应当住在下游。」即使他们住在下游，却又寄居于掉落的牙根上，粘着头发时，又说：「贱民啊，如果你住在这里，到第七天必将受苦。」对此有言：

§62

62.

‘‘Vicaranto anukūlamhi, uddhaṃ me assamaddasa;

「行走于适宜之处，我的上方遇见了凶恶者；

Tattha maṃ paribhāsetvā, abhisapi muddhaphālana’’nti.

他们在此辱骂我，施加痛苦的苦果。」

Tattha vicaranto anukūlamhīti ucchiṭṭhadantakaṭṭhe attano jaṭāsu lagge tassa āgamanagavesanavasena gaṅgāya tīre anuvicaranto. Uddhaṃ me assamaddasāti attano vasanaṭṭhānato uparisote mama assamaṃ paṇṇasālaṃ addakkhi. Tattha maṃ paribhāsetvāti mama assamaṃ āgantvā jātiṃ sutvā tatova paṭikkamitvā savanūpacāre ṭhatvā ‘‘nassa, vasala caṇḍāla, kāḷakaṇṇi mā idha vasī’’tiādīni vatvā bhayena santajjetvā. Abhisapi muddhaphālananti ‘‘sace jīvitukāmosi, ettova sīghaṃ palāyassū’’ti vatvā ‘‘sace na pakkamissati, ito te sattame divase sattadhā muddhā phalatū’’ti me abhisapaṃ adāsi.

在此「行走于适宜之处」者，意指自己粘着于斩断的牙根，在自己寻访来临之处时，沿着江岸行走。所谓「我的上方遇见了凶恶者」，是从自己居所延伸而上，看到我的敌人五十余人。所谓「他们在此辱骂我」，是指敌人来到我此处，得知我的出身后，便背弃我，向听众说：「贱民、丑陋的贱民、不应住在这里。」等语，使我产生恐惧。不愿受其辱骂苦果者，则说：「如果你有求生欲，应当迅速逃走；否则不到七天必将受苦。」他们如此警告我。

Kiṃ pana tassa abhisapena muddhā phalatīti? Na phalati, kuhako pana so, evamayaṃ maraṇabhayatajjito sudūraṃ pakkamissatīti saññāya santāsanatthaṃ tathā āha.

对那种辱骂带来的苦果，究竟有何果报？没有果报，他是欺诳的；我们因恐惧死亡，怀此念而远远逃离，安住于此，于是如是言说。

§63

63.Yadihaṃ tassa pakuppeyyanti tassa mānatthaddhassa kūṭajaṭilassa ahaṃ yadi kujjheyyaṃ. Yadi sīlaṃ na gopayeti sīlaṃ yadi na rakkheyyaṃ, idaṃ sīlaṃ nāma jīvitanirapekkhaṃ sammadeva rakkhitabbanti yadi na cinteyyanti attho. Oloketvānahaṃ tassa, kareyyaṃ chārikaṃ viyāti sacāhaṃ tadā tassa appatīto abhavissaṃ . Mama cittācāraṃ ñatvā mayi abhippasannā devatā khaṇeneva taṃ bhasmamuṭṭhiṃ viya viddhaṃseyyunti adhippāyo. Satthā pana tadā attano appatītabhāve sati devatāhi sādhetabbaṃ tassa anatthaṃ attanā kattabbaṃ viya katvā desesi ‘‘kareyyaṃ chārikaṃ viyā’’ti.

63.若是彼时他举起嗔恨心中的头发纠结，我便会破坏之。若他不守持戒律，戒律若不受持护，然则此戒是为了生命安稳，应悉当守护。若不如此思虑，则无益处。我观视王者，应做游行四方者之事，那时我不会轻易生恶心。明了我的行为之心后，天神欢喜，立时如同握住灰烬般将其焚烧。师此时心中存有不可恶之念，当与天神和谐相处，作如我已作，教导他说：「应当作游行四方的事。」

Vitaṇḍavādī panāha – ‘‘bodhisattova taṃ jaṭilaṃ icchamāno iddhiyā chārikaṃ kareyya, evañhi sati imissā pāḷiyā attho ujukameva nīto hotī’’ti. So evamassa vacanīyo – ‘‘tvaṃ iddhiyā parūpaghātaṃ vadasi, iddhi nāmesā adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogappaccayā ijjhanaṭṭhena iddhīti dasavidhā. Tattha ‘‘kataraṃ iddhiṃ vadesī’’ti? ‘‘Bhāvanāmaya’’nti. ‘‘Kiṃ pana bhāvanāmayāya parūpaghātakammaṃ hotī’’ti? Āma, ekacce ācariyā ‘‘ekavāraṃ hotī’’ti vadanti, yathā hi paraṃ paharitukāmena udakabharite ghaṭe khitte paropi paharīyati, ghaṭopi bhijjati, evameva bhāvanāmayāya iddhiyā ekavāraṃ parūpaghātakammaṃ hoti, tato paṭṭhāya pana sā nassati.

愤悍争论者又说：“菩萨若欲成就难行之事，当能凭神通而远行，若有此念，在此教法中，巴利文义本应正直通达。”对此应答曰：“你误以神通为他害之具。神通一名乃禀持信念的神通，变乱的神通，心造的神通，智慧变化的神通，禅定变化的神通，圣者神通，业果生起的神通，功德所成的神通，学问所成的神通。此中各类当以正当条件完善应运，成就神通。‘你说何种神通？’曰‘修习所成。’‘修习所成的神通为何成他害业？’答‘确有此事。某些老师云，神通如同壶内注水，一次连破他壶，壶亦湿损；如是，修习成神通可立时破他害业；但又立刻灭去。’

Atha so ‘‘bhāvanāmayāya iddhiyā neva ekavāraṃ na dvevāraṃ parūpaghātakammaṃ hotī’’ti vatvā pucchitabbo ‘‘kiṃ bhāvanāmayā iddhi kusalā akusalā abyākatā, sukhāya vedanāya sampayuttā dukkhāya vedanāya sampayuttā adukkhamasukhāya vedanāya sampayuttā, savitakkasavicārā avitakkavicāramattā avitakkaavicārā, kāmāvacarā rūpāvacarā arūpāvacarā’’ti? Jānanto ‘‘bhāvanāmayā iddhi kusalā abyākatā vā adukkhamasukhavedaniyā avitakkaavicārā rūpāvacarā cā’’ti vakkhati. So vattabbo ‘‘pāṇātipātacetanā kusalādīsu kataraṃ koṭṭhāsaṃ bhajatī’’ti? Jānanto vakkhati ‘‘pāṇātipātacetanā akusalāva dukkhavedanāva savitakkasavicārāva kāmāvacarāvā’’ti. Evaṃ sante ‘‘tava pañho neva kusalattikena sameti, na vedanāttikena na vitakkattikena na bhūmantarenā’’ti pāḷiyā virodhaṃ dassetvā saññāpetabbo. Yadi pana so ‘‘puna caparaṃ, bhikkhave, idhekacco samaṇo vā brāhmaṇo vā iddhimā cetovasippatto aññissā kucchigataṃ gabbhaṃ pāpakena manasānupekkhitā hoti ‘aho vata yaṃ taṃ kucchigataṃ gabbhaṃ na sotthinā abhinikkhameyyā’ti. Evampi, bhikkhave, kulumpassa upaghāto hotī’’ti saṅgītiṃ anāruḷhaṃ kulumpasuttaṃ udāhareyya. Tassāpi ‘‘tvaṃ atthaṃ na jānāsi. Iddhimā cetovasippattoti hi ettha na bhāvanāmayā iddhi adhippetā, āthabbanikā iddhi adhippetā. Sā hi ettha labbhamānā labbhatīti bhāvanāmayāya iddhiyā parūpaghāto na sambhavatiyevā’’ti saññāpetabbo. No ce saññattiṃ upeti, kammaṃ katvā uyyojetabbo. Tasmā yathāvuttanayenevettha gāthāya attho veditabbo.

于是又言：‘修习神通非但一时，他时亦可破他害业。’于是问曰：‘修习神通善恶未分，既与苦乐诸受相应，有缠绕思维、无缠绕思维、无思无虑之分，且有欲界形界无色界分别。汝知否？’答曰：‘修习神通有善、有不善、有未确定，且感受非苦非乐，且属无思无虑，属形界。’又问：‘杀生意念于善处如何分布？’答曰：‘杀生意念于不善处，且令人苦感受，且为缠绕思维，且属欲界。’如此乃说明“不以单一善念、不以受感、不以思虑，或非内外缘故”的巴利文相违，需予纠正。若复言：“沙门婆罗门有意神通，恶念守护胎儿，念‘此胎不灭不安’”，尔时所说类愤悍毁谤业则显现，称为“七众无量罪经”。又说：“你不解此义，所谓意神通非修习神通，而为他法所定受，修习神通所得，终不得成害他功。”若不解此义，应做业故复起作恶，因此应当依此意识解说。《经》句中义理当如此解明。

Tathā pana tena abhisapito mahāsatto ‘‘sacāhaṃ etassa kujjhissāmi, sīlaṃ me arakkhitaṃ bhavissati, upāyenevassa mānaṃ bhindissāmi, sā cassa rakkhā bhavissatī’’ti sattame divase sūriyuggamanaṃ vāresi. Manussā sūriyassa anuggamanena ubbāḷhā jātimantatāpasaṃ upasaṅkamitvā ‘‘bhante, tumhe sūriyassa uggantuṃ na dethā’’ti pucchiṃsu. So ‘‘na metaṃ kammaṃ, gaṅgātīre pana eko caṇḍālatāpaso vasati, tassetaṃ kammaṃ siyā’’ti āha . Manussā mahāsattaṃ upasaṅkamitvā ‘‘bhante, tumhe sūriyassa uggantuṃ na dethā’’ti pucchiṃsu. ‘‘Āmāvuso’’ti. ‘‘Kiṃkāraṇā’’ti? ‘‘Tumhākaṃ kulūpakatāpaso maṃ niraparādhaṃ abhisapi, tasmiṃ āgantvā khamāpanatthaṃ mama pādesu patite sūriyaṃ vissajjessāmī’’ti. Te gantvā taṃ ākaḍḍhantā ānetvā mahāsattassa pādamūle nipajjāpetvā khamāpetvā ‘‘sūriyaṃ vissajjetha, bhante’’ti āhaṃsu. ‘‘Na sakkā vissajjetuṃ, sacāhaṃ vissajjessāmi, imassa sattadhā muddhā phalissatī’’ti. ‘‘Atha, bhante, kiṃ karomā’’ti. Mahāsatto ‘‘mattikāpiṇḍaṃ āharathā’’ti āharāpetvā ‘‘imaṃ tāpasassa sīse ṭhapetvā tāpasaṃ otāretvā udake ṭhapetha, yadā sūriyo dissati, tadā tāpaso udake nimujjatū’’ti vatvā sūriyaṃ vissajjesi. Sūriyarasmīhi phuṭṭhamatteva mattikāpiṇḍo sattadhā bhijji. Tāpaso udake nimujji. Tena vuttaṃ –

如是，此被辱骂之大尊者曾言：‘我将忍耐其辱，我戒律不破，我智慧不损，我护持此道，’第七日日出之时。人们因日出而至，抱怨炎热，来问曰：“尊者，尔不能使日出降温乎？”答曰：“我无法，唯有江边有一野蛮苦行者，彼能施法。”众人去寻此苦行者，捉拿来请问曰：“尊者，尔能使日出降温乎？”答曰：“能。何故？尔辈中的苦行者无过错辱我，特为宽恕之故，当尔足下，我将令太阳消退。”众人执那人足，跪地请曰：“请令太阳消退，尊者。”对曰：“我无能为力，唯此苦行者能令日落，这大尊者将使太阳消退七倍。”众问：“尊者，当作何事？”答曰：“取一土团，将其置于苦行者头顶，浸入水中，待太阳可见时，苦行者于水中沉没。”太阳光稍透土团七重，苦行者沉水而亡。经中称曰：

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64.

‘‘Yaṃ so tadā maṃ abhisapi, kupito duṭṭhamānaso;

“彼时污辱我者，怒恨心生；

Tasseva matthake nipati, yogena taṃ pamocayi’’nti.

其怒恨心重压于头，以法解脱之。”

Tattha yaṃ so tadā maṃ abhisapīti so jātimantajaṭilo yaṃ muddhaphālanaṃ sandhāya tadā maṃ abhisapi, mayhaṃ sapaṃ adāsi. Tasseva matthakenipatīti taṃ mayhaṃ upari tena icchitaṃ tasseva pana upari nipati nipatanabhāvena aṭṭhāsi. Evañhetaṃ hoti yathā taṃ appaduṭṭhassa padussato. Vuttañhetaṃ bhagavatā – ‘‘yo appaduṭṭhassa narassa dussati…pe… paṭivātaṃva khitto’’ti (dha. pa. 125; su. ni. 667; jā. 1.5.94). Yogena taṃ pamocayinti taṃ tassa bhāsitaṃ matthakaphālanaṃ upāyena tato pamocesiṃ, taṃ vā jaṭilaṃ tato pamocesiṃ, yena upāyena taṃ na hoti, tathā akāsinti attho.

此时彼辱我者，实为生恶业之愤悍狂人，因观所持功德所成之神通，将其恶业投在我身上，而我身能承受，亦因此恶业得约束不可发作。如此理义正如经中所教——“怨恨欲加害恶人……犹如风吹断栗枝”——以智慧制解此恶业，以此法门制止恶业，使恶业不得兴起。此义理如空性一般，非可言说。

Yañhi tena pāramitāparibhāvanasamiddhāhi nānāsamāpattivihāraparipūritāhi sīladiṭṭhisampadāhi susaṅkhatasantāne mahākaruṇādhivāse mahāsatte ariyūpavādakammaṃ abhisapasaṅkhātaṃ pharusavacanaṃ payuttaṃ, taṃ mahāsattassa khettavisesabhāvato tassa ca ajjhāsayapharusatāya diṭṭhadhammavedanīyaṃ hutvā sace so mahāsattaṃ na khamāpesi, sattame divase vipaccanasabhāvaṃ jātaṃ, khamāpite pana mahāsatte payogasampattipaṭibāhitattā avipākadhammataṃ āpajji ahosikammabhāvato. Ayañhi ariyūpavādapāpassa diṭṭhadhammavedanīyassa ca dhammatā. Tattha yaṃ sattame divase bodhisattena sūriyuggamananivāraṇaṃ kataṃ, ayamettha yogoti adhippeto upāyo. Tena hi ubbāḷhā manussā bodhisattassa santike tāpasaṃ ānetvā khamāpesuṃ. Sopi ca mahāsattassa guṇe jānitvā tasmiṃ cittaṃ pasādesīti veditabbaṃ. Yaṃ panassa matthake mattikāpiṇḍassa ṭhapanaṃ, tassa ca sattadhā phālanaṃ kataṃ, taṃ manussānaṃ cittānurakkhaṇatthaṃ, aññathā hi ime pabbajitāpi samānā cittassa vase vattanti, na pana cittaṃ attano vase vattāpentīti mahāsattampi tena sadisaṃ katvā gaṇheyyuṃ. Tadassa nesaṃ dīgharattaṃ ahitāya dukkhāyāti.

在彼由于以度德（波罗蜜）之善行所弘扬、因烦恼断尽、充满各种功德而圆满的戒与见解具足的善知识（大士），内心怀藏广大慈悲，以其庄严庄重的行为毁谤圣者（阿里优巴伐迦）作恶，被称为恶言恶语束缚其身。此恶言恶语因该大士领地的特殊性，以及其本心的粗暴不善，成为其内心所感受的真实法。假如此人不饶恕该大士，则于第七日产生恶毒的集会情形，但若饶恕其大士，则因功用成就而不发生不善结果，此即恶行因果之法理。于此处所述乃是圣者毁谤之恶与对真实法的感受性之法。第七日当中，菩萨（大士）以破除太阳光之障碍为瑜伽所施方法。此故，生猛刚烈之人引发苦恼以求大士原谅。且此人识知该大士之德性，因而心生欢喜。此如于陶土上加以泥团，其以七种方式制成器皿，是为护持人心之道理。否则，即使是出家者亦随顺其心识而行，然心识非自持自主，大士亦同样施作此理法，应摄受之。此若长久违背则为害己生苦。

§65

65. Idāni yadatthaṃ tadā tasmiṃ tāpase cittaṃ adūsetvā suparisuddhaṃ sīlameva rakkhitaṃ, taṃ dassetuṃ ‘‘anurakkhiṃ mama sīla’’nti osānagāthamāha. Taṃ heṭṭhā vuttatthameva.

65. 如今在某时某地，此苦行者心地未被污染，且保持非常清净的戒律，为示现此境况，曰：“我必护持我之戒法。”其义下文已述。

Tadā maṇḍabyo udeno, mātaṅgo lokanātho.

当时狮子般的勇士乌得那，乃世主象王。

Idhāpi sesapāramiyo niddhāretabbā. Tathā nihīnajātikassa sato yathādhippāyaṃ diṭṭhamaṅgalikāya mānaniggaho, pabbajitvā ‘‘diṭṭhamaṅgalikāya avassayo bhavissāmī’’ti uppannacitto araññaṃ gantvā pabbajitvā sattadivasabbhantareyeva yathādhippāyaṃ jhānābhiññānibbattanaṃ, tato āgantvā diṭṭhamaṅgalikāya lābhaggayasaggappattiyā upāyasampādanaṃ, maṇḍabyakumārassa mānaniggaho, jātimantatāpasassa mānaniggaho, tassa ca ajānantasseva bhāvino jīvitantarāyassa apanayanaṃ, mahāparādhassāpi tassa akujjhitvā attano sīlānurakkhaṇaṃ, acchariyabbhutapāṭihāriyakaraṇanti evamādayo mahāsattassa guṇānubhāvā vibhāvetabbā.

此处亦当增长余波罗蜜。正如无漏生之修习者恭敬正法之因缘，弃世出家，心生决意曰：“我当成为正因缘之住者。”然后入林，在七日满前达到禅定智慧之成就，之后再回到正因缘之地，获成功聚集之果，有如持有宝藏。此乃尊贵少年心所生之恭敬尊者，是无明下之尊敬示现，乃解除生命阻碍之故。即使为大罪者若不起烦恼，仍护持自己戒律，此为惊异奇特之大士功德显现，诸如此类大士之德应当细细体察。

Mātaṅgacariyāvaṇṇanā niṭṭhitā. · 玛当伽行义释完毕。

8. Dhammadevaputtacariyāvaṇṇanā八、法天子行义释

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66. Aṭṭhame mahāpakkhoti mahāparivāro. Mahiddhikoti mahatiyā deviddhiyā samannāgato. Dhammo nāma mahāyakkhoti nāmena dhammo nāma mahānubhāvo devaputto. Sabbalokānukampakoti vibhāgaṃ akatvā mahākaruṇāya sabbalokaṃ anuggaṇhanako.

66. 第八意是“大党”（大聚众）。“大力”者，乃具伟大三种神通。法者，即为大夜叉之名号，亦即大能力之神祇子。其悲心不限诸天人，甘于周济诸界，故名曰“普及诸界慈悲者”。

Mahāsatto hi tadā kāmāvacaradevaloke dhammo nāma devaputto hutvā nibbatti. So dibbālaṅkārapaṭimaṇḍito dibbarathamabhiruyha accharāgaṇaparivuto manussesu sāyamāsaṃ bhuñjitvā attano attano gharadvāresu sukhakathāya nisinnesu puṇṇamuposathadivase gāmanigamarājadhānīsu ākāse ṭhatvā ‘‘pāṇātipātādīhi dasahi akusalakammapathehi viramitvā tividhasucaritadhammaṃ pūretha, matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino bhavatha, saggaparāyanā hutvā mahantaṃ yasaṃ anubhavissathā’’ti manusse dasakusalakammapathe samādapento jambudīpaṃ padakkhiṇaṃ karoti. Tena vuttaṃ –

当时此大士于欲界天间，以大夜叉之名号作为神祇子现起。其披戴天人庄严之装饰，驾乘神车，侍从众多天人随侍，入口人间，日暮时分就座于各家门口言说安乐之事。于圆满的斋戒日，于村落、邑及都城之上空屹立，宣说：“远离杀生等十恶不善业，行三善法。各位婆罗门及沙门应当比库、比库尼或婆罗门出家之最尊长者，愿以往生天上为归宿，获至大名誉。”随后，依此行持绕行斛底浮提一周。此中有云——

§67

67.

‘‘Dasakusalakammapathe, samādapento mahājanaṃ;

「若行十种善业道者，必照大众光明放射；

Carāmi gāmanigamaṃ, samitto saparijjano’’ti.

我游行于乡村、市镇之间，众多善友结伴同行。」

Tattha samittoti dhammikehi dhammavādīhi sahāyehi sasahāyo.

此中所云善友者，即指法行者与法师为伴侣、同修之人。

Tena ca samayena adhammo nāmeko devaputto kāmāvacaradevaloke nibbatti. ‘‘So pāṇaṃ hanatha, adinnaṃ ādiyathā’’tiādinā nayena satte akusalakammapathe samādapento mahatiyā parisāya parivuto jambudīpaṃ vāmaṃ karoti. Tena vuttaṃ –

当时，有一名不善之鬼怪，称为恶名天子，生于欲界天中。其心意降服，于恶业道上行走，周游大城邦，与众恶鬼大群环绕嘉树之地，即说：

§68

68.

‘‘Pāpo kadariyo yakkho, dīpento dasa pāpake;

「恶者乃残忍恶鬼，放光行恶十种行；

Sopettha mahiyā carati, samitto saparijjano’’ti.

他行于此大地上，同行者为善友伴侣。」

Tattha pāpoti pāpadhammehi samannāgato. Kadariyoti thaddhamaccharī. Yakkhoti devaputto. Dīpento dasa pāpaketi sabbaloke gocaraṃ nāma sattānaṃ upabhogaparibhogāya jātaṃ. Tasmā satte vadhitvā yaṃkiñci katvā ca attā pīṇetabbo, indriyāni santappetabbānītiādinā nayena pāṇātipātādike dasa lāmakadhamme kattabbe katvā pakāsento. Sopetthāti sopi adhammo devaputto imasmiṃ jambudīpe. Mahiyāti bhūmiyā āsanne, manussānaṃ dassanasavanūpacāreti attho.

其中“恶”者，是指具备恶的法。所谓“蛮横”，意即粗暴且行为无常。所谓“夜叉”，即天子之子。持灯者称为十恶，意指整个世界众生所共同所行的恶业。因而，杀生等十种破戒行为，应当禁止执行，并且揭示其行为关系，乃至应当使感官受限，不得放纵。此处指出杀生等十种恶法当被制止说明。所谓“居于此者”，是指这些不善法如同天子之子，存在于这南赡部洲。所谓“居于大地者”，意味着在土地上，与人类之视听等因缘相应而起。

§69

69. Tattha ye sattā sādhukammikā dhammagaruno, te dhammaṃ devaputtaṃ tathā āgacchantameva disvā āsanā vuṭṭhāya gandhamālādīhi pūjentā yāva cakkhupathasamatikkamanā tāva abhitthavanti , pañjalikā namassamānā tiṭṭhanti, tassa vacanaṃ sutvā appamattā sakkaccaṃ puññāni karonti. Ye pana sattā pāpasamācārā kurūrakammantā, te adhammassa vacanaṃ sutvā abbhanumodanti , bhiyyosomattāya pāpāni samācaranti. Evaṃ te tadā aññamaññassa ujuvipaccanīkavādā ceva ujuvipaccanīkakiriyā ca hutvā loke vicaranti. Tenāha bhagavā ‘‘dhammavādī adhammo ca, ubho paccanikā maya’’nti.

此处有诸善行众生，是行法重视者。当他们见到天子，便起身尊敬，以献香花等礼敬之。他们观诸外境通达其眼目，谦恭合掌立止。听闻佛言，勤于修福行。反之，有恶行众生者，行恶行，粗暴恶劣。听闻不善之语便不悦，反而更加放纵恶行。因此，这些众生相互间常存正恶辩论，又互相行善恶。世间便从这正恶相争，善恶互起而运作。于是世尊说：「法语者即正法，不法者即非法，我二者皆为相对者。」

Evaṃ pana gacchante kāle athekadivasaṃ tesaṃ rathā ākāse sammukhā ahesuṃ. Atha nesaṃ parisā ‘‘tumhe kassa, tumhe kassā’’ti pucchitvā ‘‘mayaṃ dhammassa, mayaṃ adhammassā’’ti vatvā maggā okkamitvā dvidhā jātā. Dhammassa pana adhammassa ca rathā abhimukhā hutvā īsāya īsaṃ āhacca aṭṭhaṃsu. ‘‘Tava rathaṃ okkamāpetvā mayhaṃ maggaṃ dehi, tava rathaṃ okkamāpetvā mayhaṃ maggaṃ dehī’’ti aññamaññaṃ maggadāpanatthaṃ vivādaṃ akaṃsu. Parisā ca nesaṃ āvudhāni abhiharitvā yuddhasajjā ahesuṃ. Yaṃ sandhāya vuttaṃ –

因如此，时至当下某天，其众生者如战车般同时升空。时众生相互问曰：「你属谁？你属于谁？」回答曰：「我们属法，我们属非法。」轮回之道因此二分，分为两队。彼此各执己见，主张己法，兴起争端。两队战车正对正立，互相争辩道路，竞相索求王道相让。言语胶着，双方仅为争夺王道而相争。两队众生披戴兵器，备齐武装，随时准备开战。此战端即由下述诗句揭示：

‘‘Dhure dhuraṃ ghaṭṭayantā, samimhā paṭipathe ubho’’.

『愚人争斗激烈，双方法路相击。』

§70

70.

‘‘Kalaho vattatī bhesmā, kalyāṇapāpakassa ca;

『纷争起如暴风，兼善兼恶交织；','274':'为争道路开启，一场大战已临。』

Maggā okkamanatthāya, mahāyuddho upaṭṭhito’’ti.

「为使入于道中，大战已然现前。」

Tattha dhure dhuranti ekassa rathīsāya itarassa rathīsaṃ ghaṭṭayantā. Samimhāti samāgatā sammukhībhūtā. Puna ubhoti vacanaṃ ubhopi mayaṃ aññamaññassa paccanīkā hutvā loke vicarantā ekadivasaṃ paṭimukhaṃ āgacchantā dvīsu parisāsu ubhosu passesu maggato okkantāsu saha rathena mayaṃ ubho eva samāgatāti dassanatthaṃ vuttaṃ. Bhesmāti bhayajanako. Kalyāṇapāpakassa cāti kalyāṇassa ca pāpakassa ca. Mahāyuddho upaṭṭhitoti mahāsaṅgāmo paccupaṭṭhito āsi.

在那里，有一方车乘的人拥挤挤压于另一方车乘之侧，彼此相互阻隔。彼此相近集聚，面对面地立着。又双方各自说话，互为回应，同处于世间，行走了一日后，回头相遇，在两方集会中彼此看见，连同车乘一同相聚，这是为显现而说。"Bhesmā"意为令人畏惧的，是指善与恶俱在的。盛大斗争已临现，意为盛大兵戈交战已然成立。

Aññamaññassa hi parisāya ca yujjhitukāmatā jātā. Tattha hi dhammo adhammaṃ āha – ‘‘samma, tvaṃ adhammo, ahaṃ dhammo, maggo mayhaṃ anucchaviko, tava rathaṃ okkamāpetvā mayhaṃ maggaṃ dehī’’ti. Itaro ‘‘ahaṃ daḷhayāno balavā asantāsī, tasmā maggaṃ na demi, yuddhaṃ pana karissāmi, yo yuddhe jinissati, tassa maggo hotū’’ti āha. Tenevāha –

由此因彼此集会，产生了相互争斗的意图。其间法对非法相对而说：『你是非法，我是法，道路随我而行，请让开你的车乘，让我通行。』他方则答曰：『我步履坚定，力量强大，不让道路，你若强行，我必作战。谁胜利，谁即得道路。』于是他说：

‘‘Yasokaro puññakarohamasmi, sadātthuto samaṇabrāhmaṇānaṃ;

『我是施舍者，是行善者，恒常利益沙门婆罗门，

Maggāraho devamanussapūjito, dhammo ahaṃ dehi adhamma maggaṃ.

得道者，受人奉礼于天人众生间，我是法，请赐法，我拒绝非法之路。

‘‘Adhammayānaṃ daḷhamāruhitvā, asantasanto balavāhamasmi;

乘非法之路，我坚固且勇猛不安，

Sa kissa hetumhi tavajja dajjaṃ, maggaṃ ahaṃ dhamma adinnapubbaṃ.

为何你还执着于非道，我先前未取之法道路。』

‘‘Dhammo have pāturahosi pubbe, pacchā adhammo udapādi loke;

『法』者，曾于过去有之，后来于世间起不善法；

Jeṭṭho ca seṭṭho ca sanantano ca, uyyāhi jeṭṭhassa kaniṭṭha maggā.

年长者、上位者、无始劫来者，年长者高扬而年幼者随其后，依其道行。

‘‘Na yācanāya napi pātirūpā, na arahatā tehaṃ dadeyya maggaṃ;

非乞求所能得，亦非阿拉汉能赋予于你之道；

Yuddhañca no hotu ubhinnamajja, yuddhamhi yo jessati tassa maggo.

两者勿成斗争，如若争斗，其胜者即为其道。

‘‘Sabbā disā anuvisaṭohamasmi, mahabbalo amitayaso atulyo;

遍知诸方，我是大力者，无量光辉，无可匹敌；

Guṇehi sabbehi upetarūpo, dhammo adhamma tvaṃ kathaṃ vijessasi.

具足诸德、庄严形象，法与不法二者，汝何能胜之？

‘‘Lohena ve haññati jātarūpaṃ, na jātarūpena hananti lohaṃ;

‘铁器能够毁坏胎体，胎体却不能毁坏铁器；

Sace adhammo hañchati dhammamajja, ayo suvaṇṇaṃ viya dassaneyyaṃ.

如果不善法能够摧毁正法，那铁就应如金子般显现可见。

‘‘Sace tuvaṃ yuddhabalo adhamma, na tuyhaṃ vuḍḍhā ca garū ca atthi;

倘若你因不善法而如战争中弱者，那你便不会有长者和尊敬者；

Maggañca te dammi piyāppiyena, vācā duruttānipi te khamāmī’’ti. (jā. 1.11.26-32);

我将以喜欢与不喜欢之事约束你，即使你说话不当我也会宽恕你。’（出处：劫经 1.11.26-32）

Imā hi tesaṃ vacanapaṭivacanakathā.

这就是他们言论的来龙去脉。

Tattha yasokaroti dhamme niyojanavasena devamanussānaṃ yasadāyako. Dutiyapadepi eseva nayo. Sadātthutoti sadā thuto niccappasattho. Sa kissa hetumhi tavajja dajjanti somhi ahaṃ adhammo adhammayānarathaṃ abhiruḷho abhīto balavā, kiṃkāraṇā ajja, bho dhamma, kassaci adinnapubbaṃ maggaṃ tuyhaṃ dammi. Pāturahosīti paṭhamakappikakāle imasmiṃ loke dasakusalakammapathadhammo pubbe pāturahosi, pacchā adhammo. Jeṭṭho cāti pure nibbattabhāvena ahaṃ jeṭṭho ca seṭṭho ca porāṇako ca, tvaṃ pana kaniṭṭho, tasmā ‘‘maggā uyyāhī’’ti vadati.

这里，‘yasokaroti’意为以法为牵连者，是天人及人间的荣耀责任。‘dutiyapadepi’指第二句中同样之理。‘sadātthutoti’意为常受赞，永远称誉之意。至于为何你感到过失，对世人说：‘我因不善法而陷于不善法之车，骇惧又有力，今日为何，如此，世尊啊，我授予你未曾受人手传之前道，我将护持之。愿你保护我。’这即是初次论及此事时，在此世界上过去你曾是一位入世界十善道的教法导师，后来转入不善法。如‘jeṭṭho’即因前生因缘，我曾为长者、至上者与古老者，而你则为年幼者，因此说‘应当兴起正道’。

Napipātirūpāti ahañhi bhoto neva yācanāya na paṭirūpavacanena na maggārahatāya maggaṃ dadeyyaṃ. Anuvisaṭoti ahaṃ catasso disā catasso anudisāti sabbā disā attano guṇena patthaṭo paññāto. Lohenāti ayomuṭṭhikena. Hañchatīti hanissati. Yuddhabalo adhammāti sace tuvaṃ yuddhabalo asi adhamma. Vuḍḍhā ca garū cāti yadi tuyhaṃ ime vuḍḍhā ime garū paṇḍitāti etaṃ natthi. Piyāppiyenāti piyena viya appiyena, appiyenapi dadanto (jā. aṭṭha. 4.11.32) piyena viya te maggaṃ dadāmīti attho.

不从众多词汇中选择，而我对于你既不以请求的词语，也不以反对的词语，也不以阿拉汉的正道授予正法。所谓四方均周，谓我四方皆悉自体言教，尽知而明。‘Lohena’者，即以铁锤之意。‘Hañchati’者，谓击破之意。‘Yuddhabalo’谓战争力弱，若你是战争力弱者，则为不正义。‘Vuḍḍhā ca garū ca’者，若尔年长者或贤长者，此于汝无此义。‘Piyāppiyena’者，谓如爱乐并不爱乐者，虽不爱乐亦应如爱乐者施与，因此名义即是“若以爱般施予，则吾以正道予尔”。

§71

71. Mahāsatto hi tadā cintesi – ‘‘sacāhaṃ imaṃ pāpapuggalaṃ sabbalokassa ahitāya paṭipannaṃ evaṃ mayā vilomaggāhaṃ gahetvā ṭhitaṃ accharaṃ paharitvā ‘anācāra mā idha tiṭṭha, sīghaṃ paṭikkama vinassā’ti vadeyyaṃ, so taṅkhaṇaññeva mama dhammatejena bhusamuṭṭhi viya vikireyya, na kho pana metaṃ patirūpaṃ, svāhaṃ sabbalokaṃ anukampanto ‘lokatthacariyaṃ matthakaṃ pāpessāmī’ti paṭipajjāmi, ayaṃ kho pana pāpo āyatiṃ mahādukkhabhāgī, svāyaṃ mayā visesato anukampitabbo, tasmāssa maggaṃ dassāmi, evaṃ me sīlaṃ suvisuddhaṃ akhaṇḍitaṃ bhavissatī’’ti. Evaṃ pana cintetvā bodhisatte ‘‘sace tuvaṃ yuddhabalo’’ti gāthaṃ vatvā thokaṃ maggato okkantamatte eva adhammo rathe ṭhātuṃ asakkonto avaṃsiro pathaviyaṃ patitvā pathaviyā vivare dinne gantvā avīcimhi eva nibbatti. Tena vuttaṃ ‘‘yadihaṃ tassa kuppeyya’’ntiādi.

当时“大智者”心念云：“我与此罪人于世间一切众生之害，逆正道执持而立，恣意严厉呵斥曰‘此地不许不正行为徘徊，当速退转灭绝’，彼即如我如法之威力，似火萌燃，然此终非逆正义者。”我已慈悲诸世间众生，意欲作世间利益行者，则发愿曰：“我必令此恶人不作害世恶行。”此乃罪恶未来大苦患之根源，故我自应特别慈悲，故现示正道，此则我清净无染、坚固不破之戒律。”即如彼思惟，菩萨发念言“若汝为战争力弱者”，诵此偈已，忽尔由正道入灭，不能立于兵车之上，堕落土地，跌入地底，流转于地狱。由彼说曰“若我于彼生疑”等等。

Tattha yadihaṃ tassa kuppeyyanti tassa adhammassa yadi ahaṃ kujjheyyaṃ. Yadi bhinde tapoguṇanti tenevassa kujjhanena mayhaṃ tapoguṇaṃ sīlasaṃvaraṃ yadi vināseyyaṃ. Sahaparijanaṃ tassāti saparijanaṃ taṃ adhammaṃ. Rajabhūtanti rajamiva bhūtaṃ, rajabhāvaṃ pattaṃ ahaṃ kareyyaṃ.

“在彼若生疑”谓针对彼不正义若有生疑则我将毁坏之。若断坏修行功德，谓我因毁坏其修行功德及戒律清净，若此断灭则受损害。与彼同处者，即同伙同伴，谓此不正义者之同伙也。‘Rajabhūta’者，若为污秽如泥污，谓我将其作污秽。

§72

72.Apicāhanti ettha ahanti nipātamattaṃ. Sīlarakkhāyāti sīlarakkhaṇatthaṃ. Nibbāpetvānāti paṭikacceva khantimettānuddayassa upaṭṭhāpitattā tasmiṃ adhamme uppajjanakakodhassa anuppādaneneva dosapariḷāhavūpasamanena mānasaṃ vūpasametvā. Saha janenokkamitvāti mayhaṃ parijanena saddhiṃ maggā okkamitvā tassa pāpassa adhammassa ahaṃ maggaṃ adāsiṃ.

此中‘ahanti’专指助词之用。‘Sīlarakkhāyāti’意指为了护持戒律。‘Nibbāpetvānāti’谓令其息灭，专指忍耐之德，此乃追忆训诂忍耐之功，断除因不正义而生之忿怒，调整心智，使心安静。‘Saha janenokkamitvā’者，谓我与同伴共同行，向该不正义者示以正法。

§73

73.Sahapathato okkanteti vuttanayena cittassa vūpasamaṃ katvā ‘‘maggaṃ te dammī’’ti ca vatvā thokaṃ maggato saha okkamanena. Pāpayakkhassāti adhammadevaputtassa. Tāvadeti taṅkhaṇaṃ eva mahāpathavī vivaramadāsi. Jātakaṭṭhakathāyaṃ pana ‘‘maggañca te dammī’’ti gāthāya kathitakkhaṇeyevāti vuttaṃ.

73. 「随其踏入之路而下」者：依前所说之方式令心平息后，说「我为汝让路」，随即与其同步踏入路中少许之义。「恶亚卡」者，即非法天子。「当即」者，就在那一刹那，大地便裂开了缝隙。然而在《本生注疏》中则说：乃在宣说「我亦为汝让路」之偈的当下那一刹那即已发生。

Evaṃ tasmiṃ bhūmiyaṃ patite catunahutādhikadviyojanasatasahassabahalā sakalaṃ varāvaraṃ dhārentīpi mahāpathavī ‘‘nāhamimaṃ pāpapurisaṃ dhāremī’’ti kathentī viya tena ṭhitaṭṭhāne dvidhā bhijji. Mahāsatto pana tasmiṃ nipatitvā avīcimhi nibbatte rathadhure yathāṭhitova saparijano mahatā devānubhāvena gamanamaggeneva gantvā attano bhavanaṃ pāvisi. Tenāha bhagavā –

如此，在此大地上陷入数千万由诸方位散布分割，虽承载万物广阔无边之大地，犹言“我不承载此恶人”，因故立处遭断裂。大智者倒下堕入地狱，末世于战车崖逢难难如所预，同行同伴以巨大天力及魔幻之观，作为行路导引，入自己的住处。于是世尊语曰――

‘‘Khantībalo yuddhabalaṃ vijetvā, hantvā adhammaṃ nihanitva bhūmyā;

"忍力者胜战力，克恶法，灭之于地；

Pāyāsi vitto abhiruyha sandanaṃ, maggeneva atibalo saccanikkamo’’ti. (jā. 1.11.34);

护持者守护，若登峰，超众力，如实示现真相"（劫波1.11.34）；

Tadā adhammo devadatto ahosi, tassa parisā devadattaparisā, dhammo lokanātho, tassa parisā buddhaparisā.

当时魔天是违法者，魔天众随从，法者世尊，法众随从。

Idhāpi heṭṭhā vuttanayeneva sesapāramiyo yathārahaṃ niddhāretabbā. Tathā idhāpi dibbehi āyuvaṇṇayasasukhaādhipateyyehi dibbeheva uḷārehi kāmaguṇehi samappitassa samaṅgībhūtassa anekasahassasaṅkhāhi accharāhi sabbakālaṃ paricāriyamānassa mahati pamādaṭṭhāne ṭhitassa sato īsakampi pamādaṃ anāpajjitvā ‘‘lokatthacariyaṃ matthakaṃ pāpessāmī’’ti māse māse puṇṇamiyaṃ dhammaṃ dīpento saparijano manussapathe vicaritvā mahākaruṇāya sabbasatte adhammato vivecetvā dhamme niyojanaṃ, adhammena samāgatopi tena kataṃ anācāraṃ agaṇetvā tattha cittaṃ akopetvā khantimettānuddayameva paccupaṭṭhapetvā akhaṇḍaṃ suvisuddhañca katvā attano sīlassa rakkhaṇanti evamādayo mahāsattassa guṇānubhāvā vibhāvetabbāti.

此处亦当笃守如上所说余禀波罗蜜。如此此间，天人以寿命、色泽、安乐为尊，以天界难得之欲乐交合，数以万计现世侍奉，恒于大惰境界中若存若亡，心念不发逸逸失之，断非生死利行。每逢满月，照亮法灯，同伴往来人间道路，以大悲心断恶法，远离恶行，守护法业。虽集于恶法中，心不触于恶。基于忍耐慈心而生，建立不破净洁，护持自戒。如此诸端，为大士品德所彰。

Dhammadevaputtacariyāvaṇṇanā niṭṭhitā. · 法天子行义释完毕。

9. Alīnasattucariyāvaṇṇanā九、阿利那萨图行义释

§74

74. Navame pañcālaraṭṭheti evaṃnāmake janapade. Nagaravare, kapilāyanti ‘‘kapilā’’ti evaṃladdhanāme uttamanagare. ‘‘Nagaravare’’ti vatvā puna ‘‘puruttame’’ti vacanaṃ tasmiṃ kāle jambudīpe sabbanagarānaṃ tassa nagarassa agganagarabhāvadassanatthaṃ. Jayaddiso nāmāti raññā attano paccatthike jite jāto, attano vā paccāmittabhūtaṃ yakkhinīsaṅkhātaṃ jayaddisaṃ jitoti evaṃladdhanāmo. Sīlaguṇamupāgatoti ācārasīlañceva ussāhasampattiyādirājaguṇañca upāgato, tena samannāgatoti attho.

第七十四节。『五波罗国』者，乃名为如此之地方也。『迦毗罗』者，乃名为『迦毗罗』之最胜城邑也。先说『最胜城邑』，复说『最上都城』，此乃为显示彼时南瞻部洲一切城市之中，该城为最殊胜之首邑地位也。『名为胜见』者，乃因王征服自身之敌对者而得名；或因王降伏被称为亚卡母的胜见而得名也。『具足戒德』者，谓已具足威仪戒行，以及精进成就等诸王者功德，即与此等相应之义。

§75

75.Tassa raññoti jayaddisarājassa, ahaṃ putto ahosinti vacanaseso. Sutadhammoti yāvatā rājaputtena sotabbadhammo nāma, tassa sabbassa sutattā sutadhammo, bahussutoti attho. Atha vā sutadhammoti vissutadhammo, dhammacariyāya samacariyāya pakāso paññāto, loke patthaṭakittidhammoti attho. Alīnasattoti evaṃnāmo. Guṇavāti uḷārehi mahāpurisaguṇehi samannāgato. Anurakkhaparijano sadāti saddhādiguṇavisesayogato catūhi saṅgahavatthūhi sammadeva saṅgahaṇato ca sabbakālaṃ sambhattaparivārajano.

第七十五节。『彼王』者，即胜见王也，『我曾是其子』为句子之补语。『闻法者』者，凡作为王子所应听闻之法，因其悉皆听闻，故称『闻法』，即多闻之义。或『闻法』者，即法行已广为流传，因其修持法行、平等行而显名于世，谓其声誉之法遍布世间之义。『不沉没有情』者，此乃其名也。『具有德行』者，谓具足崇高伟大士的诸种功德。『眷属常守护』者，因具足信等殊胜功德，及以四摄事如法摄受之故，乃具有常时亲附、眷属忠随之人。

§76

76.Pitā me migavaṃ gantvā, porisādaṃ upāgamīti mayhaṃ pitā jayaddisarājā migavaṃ caranto araññamajjhaṃ gantvā porisādaṃ manussakhādakaṃ yakkhiniputtaṃ upagañchi, tena samāgami.

76.我父亲出发去狩猎，当时我的父亲，名为嘉耶弟斯王者，在中林中狩猎，从里面走向宫殿，接近的是人类的慰藉者、夜叉之子，因此发生会面。

Jayaddisarājā kira ekadivasaṃ ‘‘migavaṃ gamissāmī’’ti tadanurūpena mahatā parivārena kapilanagarato nikkhami. Taṃ nikkhantamattameva takkasilāvāsī nando nāma brāhmaṇo catasso satārahā gāthā nāma kathetuṃ ādāya upasaṅkamitvā attano āgamanakāraṇaṃ rañño ārocesi. Rājā ‘‘nivattitvā suṇissāmī’’ti tassa vasanagehaṃ paribbayañca dāpetvā araññaṃ paviṭṭho ‘‘yassa passena migo palāyati, tasseva so gīvā’’ti vatvā mige pariyesanto vicarati. Atheko pasadamigo mahājanassa padasaddena āsayato nikkhamitvā rañño abhimukho gantvā palāyi. Amaccā parihāsaṃ kariṃsu. Rājā taṃ anubandhitvā tiyojanamatthake taṃ parikkhīṇajavaṃ ṭhitaṃ vijjhitvā pātesi. Patitaṃ khaggena dvidhā katvā anatthikopi ‘‘maṃsena migaṃ gahetuṃ nāsakkhī’’ti vacanamocanatthaṃ kāje katvā āgacchanto ekassa nigrodhassa mūle dabbatiṇesu nisīditvā thokaṃ vissamitvā gantuṃ ārabhi.

据说嘉耶弟斯王有一天说：“我要去狩猎。”于是应其意愿，他及随从从迦毗罗卫城出发。刚走出城门，居住在塔卡西拉的婆罗门南达，带着四百多首歌谣，前来向国王报告自己前来拜访的因缘。国王说：“你先回来看我听。”命人围绕他的住所。然后进入森林，他边走边说：“看见猎物逃跑的人，正是那兽子的生命。”有一只被众人脚步声逼迫的雨林猛兽离开，面对国王逃跑了。人群戏弄它。国王紧追着它，走了三由旬，知道这兽速度极快，随即用飞禽分尸之法，使其断为两半，还说：“我不能用肉去捕兽。”释放其言语之意。回到一棵无花果树根下，坐在树下疲惫不堪，开始准备离开。

Tena ca samayena tasseva rañño jeṭṭhabhātā jātadivase eva ekāya yakkhiniyā khādituṃ gahito ārakkhamanussehi anubaddhāya tāya niddhamanamaggena gacchantiyā ure ṭhapito mātusaññāya mukhena thanaggahaṇena puttasinehaṃ uppādetvā saṃvaḍḍhiyamāno tadāhāropayogitāya manussamaṃsaṃ khādanto anukkamena vuddhippatto attānaṃ antaradhāpanatthaṃ yakkhiniyā dinnaosadhamūlānubhāvena antarahito hutvā manussamaṃsaṃ khāditvā jīvanto tāya yakkhiniyā matāya taṃ osadhamūlaṃ attano pamādena nāsetvā dissamānarūpova manussamaṃsaṃ khādanto naggo ubbiggavirūpadassano rājapurisehi passitvā anubaddho palāyitvā araññaṃ pavisitvā tassa nigrodhassa mūle vāsaṃ kappento rājānaṃ disvā ‘‘bhakkhosi me’’ti hatthe aggahesi. Tena vuttaṃ ‘‘so me pitumaggahesi, bhakkhosi mama mā calī’’tiādi.

那时，同一国王的长兄，在出生之日，被一名夜叉女捕获、用守护者捆绑着，带送到火山。被其母亲般的亲爱之心，用口唇相依，表现亲子之情，渐渐滋养起来。此夜叉女借助人类肉体的供养，日渐长大。为掩盖自己，因接受夜叉女所施药物的影响，隐秘于暗处，食用人肉。活着时，外形裸露恐怖，被国王随从所见，其被束缚后逃走，进入森林，住于无花果树根。国王看见它，说：“你吃了我父亲的猎物。”并用手抓住它。于是说：“他是为我父亲报仇，吃了我的猎物，不要动我。”

Tattha so me pitumaggahesīti so porisādo mama pitaraṃ jayaddisarājānaṃ attano nisinnarukkhasamīpamāgataṃ ‘‘mama bhakkho tvaṃ āgatosi, hatthaparipphandanādivasena mā cali, calantampi ahaṃ taṃ khādissāmī’’ti hatthe aggahesi.

此时它说，“他为我父亲报仇”，即此猎物是我父亲的。这个野兽接近他的父亲嘉耶弟斯王时，来到了他坐卧的树旁，说：“猎物啊，你来了，不要用手打扰我，就算你走动，我也会吃掉它。”并用手抓着。

§77

77.Tassāti tassa yakkhiniputtassa. Tasitavedhitoti cittutrāsena tasito sarīraparikampena vedhito. Ūrukkhambhoti ubhinnaṃ ūrūnaṃ thaddhabhāvo, yena so tato palāyituṃ nāsakkhi.

77.这里说“他是夜叉子”，意谓以心恐惧，伴随身体颤抖而感其刺痛。所谓“乌噜坎巴”即双腿的稳固状态，使它无法逃跑。

Migavaṃ gahetvā muñcassūti ettha migavanti migavavasena laddhattā taṃ migamaṃsaṃ ‘‘migava’’nti āha, imaṃ migamaṃsaṃ gahetvā maṃ muñcassūti attho. So hi rājā naṃ yakkhiniputtaṃ disvā bhīto ūrukkhambhaṃ patvā khāṇuko viya aṭṭhāsi. So vegena gantvā taṃ hatthe gahetvā ‘‘bhakkhosi me āgatosī’’ti āha. Atha naṃ rājā satiṃ paccupaṭṭhapetvā ‘‘sace āhāratthiko, imaṃ te maṃsaṃ dadāmi, taṃ gahetvā khāda, maṃ muñcāhī’’ti āha . Taṃ sutvā porisādo ‘‘kimidaṃ mayhameva santakaṃ datvā mayā vohāraṃ karosi, nanu imaṃ maṃsañca tvañca mama hatthagatakālato paṭṭhāya mayhameva santakaṃ, tasmā taṃ paṭhamaṃ khāditvā pacchā maṃsaṃ khādissāmī’’ti āha.

“抓住野兽再放走”，这里“野兽”是指取得的野兽肉。意谓“我抓住了这块野兽肉，现在放开它”。那时王见着夜叉之子，惊怖得双腿发软，像木枯般动弹不得，蹲下了。它迅速前进，抓住它，说：“你为我父亲报仇而来。”随后国王布施觉悟，说：“如果你要吃食，我给你这肉，你拿去吃吧，放开我。”夜叉子听说后，国王说：“你不正是给我送上了极乐吗？其他人当然不给你，我当先吃后共用这肉。”

Atha rājā ‘‘maṃsanikkayenāyaṃ na maṃ muñcati, mayā ca migavaṃ āgacchantena tassa brāhmaṇassa ‘āgantvā te dhanaṃ dassāmī’ti paṭiññā katā. Sacāyaṃ yakkho anujānissati, saccaṃ anurakkhanto gehaṃ gantvā taṃ paṭiññaṃ mocetvā puna imassa yakkhassa bhattatthaṃ āgaccheyya’’nti cintetvā tassa tamatthaṃ ārocesi. Taṃ sutvā porisādo ‘‘sace tvaṃ saccaṃ anurakkhanto gantukāmosi, gantvā tassa brāhmaṇassa dātabbaṃ dhanaṃ datvā saccaṃ anurakkhanto sīghaṃ puna āgaccheyyāsī’’ti vatvā rājānaṃ vissajjesi. So tena vissaṭṭho ‘‘tvaṃ mā cintayi, ahaṃ pātova āgamissāmī’’ti vatvā magganimittāni sallakkhento attano balakāyaṃ upagantvā tena parivuto nagaraṃ pavisitvā nandabrāhmaṇaṃ pakkosāpetvā mahārahe āsane nisīdāpetvā tā gāthā sutvā cattāri sahassāni datvā yānaṃ āropetvā ‘‘imaṃ takkasilameva nethā’’ti manusse datvā brāhmaṇaṃ uyyojetvā dutiyadivase porisādassa santikaṃ gantukāmo puttaṃ rajje patiṭṭhapetuṃ anusāsaniñca dento tamatthaṃ ārocesi. Tena vuttaṃ –

于是国王心念：『这恶灵并不放过我，我已经答应了那位婆罗门说：“你来时，我将把财物交给你”。这恶灵必定会准许，若真如此，守信而回家后，应解除此约，再为这恶灵取食。』思惟此意，便向他陈说其实。那婆罗门听了，心悦诚服，说：『若你守信而愿亲往，去那婆罗门处给予应付的财物，守信者必迅速返回。』于是宽慰国王。那婆罗门于是安慰说：『你勿忧虑，我必亲自前去。』说毕，标示路径，带领随从，护卫自身，携带财物，护送进入邑城，召请南达婆罗门，使其端坐于威严宝座，诵念这偈语，赏赐四千金币，置舟于水，送与人间。且令婆罗门被鼓舞，翌日欲到国王处，将其子安立于王位，并赐予教导，以此劝诫。对此缘由，乃言——

§78

78.

‘‘Migavaṃ gahetvā muñcassu, katvā āgamanaṃ puna;

『携子入林，放归自由，完成归来之事；

Brāhmaṇassa dhanaṃ datvā, pitā āmantayī mamaṃ.

授与婆罗门财物，父王命令召我。

§79

79.

‘‘Rajjaṃ putta paṭipajja, mā pamajji puraṃ idaṃ;

拥立子王于位，不令我迷失此邑；

Kataṃ me porisādena, mama āgamanaṃ punā’’ti.

我已为国王所命，必复归来至此。』

Tattha āgamanaṃ punāti puna āgamanaṃ paṭiññātassa porisādassa saṅgaraṃ katvā. Brāhmaṇassa dhanaṃ datvāti takkasilato āgatassa nandanāmassa brāhmaṇassa tā gāthā sutvā catusahassaparimāṇaṃ dhanaṃ datvā. Pitā āmantayī mamanti mama pitā jayaddisarājā maṃ āmantesi.

随后，归来的确立者再做盟约。因向婆罗门纳兰达赠送财物，诵念偈语，赏赐四千财物。父王召唤我，我父王即耶耶提萨拉目信王召唤我。

Kathaṃ āmantesīti ce? Āha ‘‘rajja’’ntiādi. Tassattho – putta, tvaṃ imaṃ kulasantakaṃ rajjaṃ paṭipajja, yathāhaṃ dhammena samena rajjaṃ kāremi, evaṃ tvampi chattaṃ ussāpetvā rajjaṃ kārehi. Tvaṃ idaṃ puraṃ rakkhanto rajjañca kārento mā pamādamāpajji, asukasmiṃ ṭhāne nigrodharukkhamūle porisādena yakkhena katametaṃ mayā saṅgaraṃ mama puna tassa santikaṃ āgamanaṃ uddissa, kevalaṃ tassa brāhmaṇassa dhanadānatthaṃ idhāgato saccaṃ anurakkhanto, tasmā tatthāhaṃ gamissāmīti.

所谓如何劝告呢？回答说：以“国王”等言词。其意为——儿子啊，你应当承继这灭族之国，正如我以正法平等之心治理国政一般，你亦应振起庇护伞，治理国政。你当守护此城，治理国政，不可懈怠。曾在某险恶之地，居于无忧树根下之宫殿，有一亚卡为何而与我战斗？即为保护彼婆罗门之财物，守护其真实而来。故我将往彼处。

Taṃ sutvā mahāsatto ‘‘mā kho tvaṃ, mahārāja, tattha agamāsi, ahaṃ tattha gamissāmi. Sace pana tvaṃ, tāta, gamissasiyeva, ahampi tayā saddhiṃ gamissāmiyevā’’ti. ‘‘Evaṃ sante mayaṃ ubhopi na bhavissāma, tasmā ahameva tattha gamissāmī’’ti nānappakārena vārentaṃ rājānaṃ saññāpetvā mātāpitaro vanditvā pitu atthāya attānaṃ pariccajitvā sotthibhāvāya pitari sāsitavādaṃ payuñjamāne mātubhaginibhariyāsu ca saccakiriyaṃ karontīsu āvudhaṃ gahetvā nagarato nikkhamitvā assupuṇṇamukhaṃ mahājanaṃ anubandhantaṃ āpucchitvā pitarā akkhātanayena yakkhavāsamaggaṃ paṭipajji. Yakkhiniputtopi ‘‘khattiyā nāma bahumāyā, ko jānāti kiṃ bhavissatī’’ti rukkhaṃ abhiruhitvā rañño āgamanaṃ olokento nisinno kumāraṃ āgacchantaṃ disvā ‘‘pitaraṃ nivattetvā putto āgato bhavissati, natthi me bhaya’’nti otaritvā tassa piṭṭhiṃ dassetvāva nisīdi. Mahāsatto āgantvā tassa purato aṭṭhāsi. Tena vuttaṃ –

闻此，伟大尊者说：“大王啊，勿至彼处，我将前往。若你大人必至彼处，我亦将同行。”于是二人皆从不同方面劝谏国王，跪拜父母，舍弃自身以求父亲安宁，起誓于母、姐妹及妻妾，携武器出城，面带悲愁，追随众人民众。向父亲质问，遵从亚卡众的约定。亚卡之子亦言：“族姓甚高，谁能知其后事？”攀树观望，见国王归来，坐视来迎的少主，说：“父者必回，子必至，无所畏惧。”然后起身，坐于其后。伟大尊者来到，站于其前。由此而说——

§80

80.

‘‘Mātāpitū ca vanditvā, nimminitvāna attanā;

「敬礼父母，自行仪式精进；

Nikkhipitvā dhanuṃ khaggaṃ, porisādaṃ upāgami’’nti.

放下弓剑，前往宫殿。」

§81

81.Sasatthahatthūpagatanti sasatthahatthaṃ upagataṃ āvudhapāṇiṃ maṃ attano santikaṃ upagataṃ disvā. Kadāci so tasissatīti so yakkho api taseyya. Tena bhijjissati sīlanti tena tassa tāsuppādanena mayhaṃ sīlaṃ vinassati saṃkilissati. Paritāsaṃ kate mayīti mayi tassa paritāsaṃ kate sati.

八十一条。此处表“佐持以手持器”，示之持盾手持武器之情景。我见此自身近旁佐手。曾有时感其为亚卡，亦复有时感非亚卡。若为亚卡，则予犯戒则必受破戒而堕落。因害怕故远离我。若有怨恨，则于我存怨。此时若我怨恨于彼，则彼于我亦怀怨恨。

§82

82.Sīlakhaṇḍabhayā mayhaṃ, tassa dessaṃ na byāharinti yathā ca sīlabhedabhayena nihitasattho tassa santikaṃ agamāsi, evaṃ mayhaṃ sīlakhaṇḍabhayā eva tassa porisādassa dessaṃ aniṭṭhampi na byāhariṃ, kevalaṃ pana mettacittena hitavādī idaṃ idāni vakkhamānaṃ vacanaṃ abhāsiṃ.

八十二条。由戒律相违之恐怖，我不示彼处。如因害怕戒律受损，未表身影于其近旁。惟以慈心及善言阐述，一如今正说之言。

Mahāsatto ca gantvā purato ṭhito. Yakkhiniputto taṃ vīmaṃsitukāmo ‘‘kosi tvaṃ, kuto āgato, kiṃ maṃ na jānāsi ‘luddo manussamaṃsakhādako’ti, kasmā ca idhāgatosī’’ti pucchi. Kumāro ‘‘ahaṃ jayaddisarañño putto, tvaṃ porisādakoti jānāmi, pitu jīvitaṃ rakkhituṃ idhāgato, tasmā taṃ muñca, maṃ khādā’’ti āha. Puna yakkhiniputto mukhākāreneva ‘‘taṃ tassa puttoti ahaṃ jānāmi, dukkaraṃ pana tayā kataṃ evaṃ āgacchantenā’’ti āha. Kumāro ‘‘na idaṃ dukkaraṃ, yaṃ pitu atthe jīvitapariccajanaṃ, mātāpituhetu hi evarūpaṃ puññaṃ katvā ekanteneva sagge pamodati, ahañca ‘amaraṇadhammo nāma koci satto natthī’ti jānāmi, attanā ca kiñci kataṃ pāpaṃ nāma na sarāmi, tasmā maraṇatopi me bhayaṃ natthi, idaṃ sarīraṃ mayā te nissaṭṭhaṃ, aggiṃ jāletvā khādā’’ti āha. Tena vuttaṃ –

有一位勇猛的大士前行而至，站立在前面。那鬼子想要推敲他，问道：“你是谁，从何而来？为何不认识我这个食人魔鬼？”这位大士答言：“我是吉祥城之子的儿子，知道你是乡里首领。你为保父命故来此地，因此放过他，不要吃我。”鬼子又正面说道：“那是他儿子，我识得。但你这样来，实在艰难。”大士答言：“为父之命而护命，虽难我亦无惧。我知无有不死的生命，自己未造一恶故，故不惧死。这身体是我交予你，放火燃烧吃尽吧！”于是他说：

§83

83.

‘‘Ujjālehi mahāaggiṃ, papatissāmi rukkhato;

“用灿烈的大火，

Tvaṃ pakkakālamaññāya, bhakkhaya maṃ pitāmahā’’ti.

我必从树上跳下；你当以此时为食，我之祖父啊。”

Taṃ sutvā yakkhiniputto ‘‘na sakkā imassa maṃsaṃ khādituṃ, upāyena imaṃ palāpessāmī’’ti cintetvā ‘‘tena hi araññaṃ pavisitvā sāradārūni āharitvā niddhūme aṅgāre karohi, tattha te maṃsaṃ pacitvā khādissāmī’’ti āha. Mahāsatto tathā katvā tassa ārocesi. So taṃ olokento ‘‘ayaṃ purisasīho maraṇatopi bhayaṃ natthi, evaṃ nibbhayo nāma na mayā diṭṭhapubbo’’ti lomahaṃsajāto kumāraṃ olokesi. Kumāro kissa maṃ olokesi, na yathāvuttaṃ karosīti. Yakkhiniputto mahāsattaṃ ‘‘sattadhā tassa muddhā phaleyya, yo taṃ khādeyyā’’ti āha. ‘‘Sace maṃ na khāditukāmosi, atha kasmā aggiṃ kāresī’’ti? ‘‘Tava pariggaṇhanattha’’nti. ‘‘Tvaṃ idāni maṃ kathaṃ pariggaṇhissasi, svāhaṃ tiracchānayoniyaṃ nibbattopi sakkassa devarañño attānaṃ pariggaṇhituṃ na adāsi’’nti imamatthaṃ dassento –

听闻此言，鬼子心想：“我无法吃这肉，须另想计策。”于是他说：“既然如此，进入深林，采集沙拉木，熄灭火炭，你在那里烹肉，我便吃之。”大士依言而行，向他描写。鬼子观之感叹说：“此人如狮子般无畏，连死亦不惧，我从未见过这般勇猛。”看着这少年，好似毛发竖起。少年问：“你为何注视我，不按规矩行事？”鬼子对大士曰：“假如他不肯食我肉，谁来帮我放火？”大士答：“为了你的利益。”他说：“你今如何经营？生于畜生道的你，天帝都未允你自护。”为显示此意，鬼子说道：

‘‘Idañhi so brāhmaṇaṃ maññamāno, saso avāsesi sake sarīre;

“这婆罗门自以为是，和尸壳共住同体；

Teneva so candimā devaputto, sasatthuto kāmaduhajja yakkhā’’ti.(jā. 1.16.93) –

于是月神、天子及贪欲鬼王皆被他所恭奉。”（出自经集1.16.93）

Gāthamāha.

这是一首诗歌。

Tattha saso avāsesi sake sarīreti attano sarīrahetu imaṃ sarīraṃ khāditvā idha vasāti evaṃ sake sarīre attano sarīraṃ dento taṃ brāhmaṇarūpaṃ sakkaṃ tattha vāsesi. Sasatthutoti ‘‘sasī’’ti evaṃ sasasaddena thuto. Kāmaduhoti kāmavaḍḍhano. Yakkhāti deva.

其中，有一位天人居住，身躯与萨咖相同。因他的身躯之故，他食用这副身体，住在此处。如此，他准备将自己的身体给予这尊婆罗门形相的萨咖，并住在那里。赞誉称他为“萨司”，即以“萨司”之声赞美他。所谓“欲恶”，即增长欲乐者。亚卡，即天人。

Evaṃ mahāsatto cande sasalakkhaṇaṃ kappaṭṭhiyaṃ pāṭihāriyaṃ sakkhiṃ katvā attano sakkenapi pariggaṇhituṃ asakkuṇeyyataṃ abhāsi. Taṃ sutvā porisādo acchariyabbhutacittajāto –

如此，这位大神以满月的特征，为猕猴表显奇妙之迹，作证其存在，且他说自己不能被萨咖所束缚。闻此，国王感到惊奇异乎非常，于是言道：

‘‘Cando yathā rāhumukhā pamutto, virocate pannaraseva bhāṇumā;

“月亮如同破晓之日，光辉照耀如十五夜的明灯；

Evaṃ tuvaṃ porisādā pamutto, viroca kapile mahānubhāva;

你也是如此，国王啊，光明耀眼，伟大庄严；

Āmodayaṃ pitaraṃ mātarañca, sabbo ca te nandatu ñātipakkho’’ti. (jā. 1.16.94) –

使你的父母皆欢喜，亲族朋友亦都欣慰。”（引自《经集》1.16.94）

Gāthaṃ vatvā ‘‘gaccha mahāvīrā’’ti kumāraṃ vissajjesi. Sopi taṃ nibbisevanaṃ katvā pañca sīlāni datvā ‘‘yakkho nu kho esa, no’’ti vīmaṃsanto ‘‘yakkhānaṃ akkhīni rattāni honti animisāni ca, chāyā ca na paññāyati, asambhīto hoti, na imassa tathā. Tasmā nāyaṃ yakkho manusso eso, mayhaṃ kira pitu tayo bhātaro yakkhiniyā gahitā, tesu tāya dve khāditā bhavissanti, eko puttasinehena paṭijaggito bhavissati. Iminā tena bhavitabba’’nti nayaggāhena anumānena sabbaññutaññāṇena viya aviparītato niṭṭhaṃ gantvā ‘‘mayhaṃ pitu ācikkhitvā rajje patiṭṭhāpessāmī’’ti cintetvā ‘‘na tvaṃ yakkho, pitu me jeṭṭhabhātikosi, ehi mayā saddhiṃ gantvā kulasantakaṃ rajjaṃ paṭipajjāhī’’ti āha. Tena vuttaṃ ‘‘tvaṃ pitāmahā’’ti, tvaṃ mama mahāpitāti attho. Itarena ‘‘nāhaṃ manusso’’ti vutte tena saddhātabbassa dibbacakkhukatāpasassa santikaṃ nesi. Tāpasena ‘‘kiṃ karontā pitā puttā araññe vicarathā’’ti pitubhāve kathite porisādo saddahitvā ‘‘gaccha, tāta, tvaṃ, na me rajjena attho, pabbajissāmaha’’nti tāpasassa santike isipabbajjaṃ pabbaji. Tena vuttaṃ –

说完偈语以后，他对少年说：“去吧，大勇士。”少年于是离开了。那少年在完成了离开后，行了五戒，说：“这是不是夜叉呢？”他思量道：“夜叉的眼睛是血红色，漆黑不明，阴影不显，没有信义，不可信赖，不是这样（的情况）。因此，此夜叉非人，实为我的父亲、兄弟、三位亲人被夜叉所抓，其中两人将被吃掉，一人因对儿子的慈爱被捕，被如此对待，应以此来推断。”他依凭指引的推断，好像拥有无上智慧般，不偏离地完成了目的，心想：“我会因父亲而被立于王位。”又说：“你不是夜叉，你是我父亲中最年长的兄弟，来同我一起，继承家族破败的王位吧。”于是他说：“你是祖父”，你的意思是我的大祖父。另一人说：“我不是人。”被劝诫要有信心，带他到能见天眼火炼的地方。火炼时说：“父亲和儿子在林中做什么？”以父亲身份说服说：“去吧，孩儿，你非王位继承人，我将出家。”于是那人在火炼者面前得了出家戒。这就是所说的——

§84

84.

‘‘Iti sīlavataṃ hetu, nārakkhiṃ mama jīvitaṃ;

“这是有戒之因，生命不会堕入地狱。”

Pabbājesiṃ cahaṃ tassa, sadā pāṇātipātika’’nti.

我因此为他出家，他常戒杀生。”

Tattha sīlavataṃ hetūti sīlavantānaṃ mama pitūnaṃ hetu. Atha vā sīlavataṃ hetūti sīlavatahetu, mayhaṃ sīlavatasamādānanimittaṃ tassa abhijjanatthaṃ. Tassāti taṃ porisādaṃ.

“有戒之因”者，即是戒德之因，是为了对我说戒德的缘起。此即那说服者。

Atha mahāsatto attano mahāpitaraṃ pabbajitaṃ vanditvā nagarassa samīpaṃ gantvā ‘‘kumāro kira āgato’’ti sutvā haṭṭhatuṭṭhena raññā nāgarehi negamajānapadehi ca paccuggato rājānaṃ vanditvā sabbaṃ pavattiṃ ārocesi. Taṃ sutvā rājā taṅkhaṇaññeva bheriṃ carāpetvā mahantena parivārena tassa santikaṃ gantvā ‘‘ehi, bhātika, rajjaṃ paṭipajjāhī’’ti āha. ‘‘Alaṃ, mahārājā’’ti. ‘‘Tena hi mayhaṃ uyyāne vasā’’ti. ‘‘Na āgacchāmī’’ti. Rājā tassa assamassa avidūre gāmaṃ nivesetvā bhikkhaṃ paṭṭhapesi. So cūḷakammāsadammanigamo nāma jāto.

然后这伟大勇士拜敬了他的祖父，来到城近郊，听闻“少年来了”，便起身，见了王、城中臣民及臣属，向王说明了全部情况。王闻之即拿起大鼓，与众大军围绕前来。对他说：“来吧，兄弟，应继承王位。”他说：“大王，不必了，我住在园林中。”王说：“不要来吧。”王在他居所不远处安置村落，命他乞食。这即是小甘玛萨教团的起源。

Tadā mātāpitaro mahārājakulāni ahesuṃ, tāpaso sāriputto, porisādo aṅgulimālo, kaniṭṭhā uppalavaṇṇā, aggamahesī rāhulamātā, alīnasattukumāro lokanātho.

那时母父成了大王族、出家比库萨利佛多、说服者戒指奴、年幼花色之人、首领母亲、尊贵母亲、阿里奴婢小孩、众生主。

Tassa idhāpi heṭṭhā vuttanayeneva yathārahaṃ sesapāramiyo niddhāretabbā. Tathā pitarā nivāriyamāno attano jīvitaṃ pariccajitvā pitu jīvitarakkhaṇatthaṃ ‘‘porisādassa santikaṃ gamissāmī’’ti nicchayo, tassa ca santāsapariharaṇatthaṃ nihitasatthassa gamanaṃ, ‘‘attano sīlakhaṇḍanaṃ mā hotū’’ti tena piyavācāya samudācāro, tena ca nānānayehi pariggaṇhiyamānassa maraṇasantāsābhāvo, pitu atthe mayhaṃ sarīraṃ saphalaṃ karissāmīti haṭṭhatuṭṭhabhāvo, sakkenāpi pariggaṇhituṃ asakkuṇeyyassa sasajātiyampi pariccāgatthaṃ attano jīvitanirapekkhabhāvassa jānanaṃ, tena samāgamepi ossaṭṭhepi cittassa vikārābhāvo, tassa ca manussabhāvamahāpitubhāvānaṃ aviparītato jānanaṃ, ñātamatte ca taṃ kulasantake rajje patiṭṭhāpetukāmatā, dhammadesanāya saṃvejetvā sīlesu patiṭṭhāpananti. Evamādayo idha bodhisattassa guṇānubhāvā vibhāvetabbāti.

在此亦当如前所说，应确切守护余资德行。譬如子女因阻止而决心舍弃自身生命，为护持父命，立志“我当前往父王身侧”。为离愁别绪，守护已寄托者的往世，心生 "勿使自身戒德断坏" 的亲切誓言。以此温柔的语辞相劝慰，乃至由各种眼识所感所执，死亡之离念悉皆无有。为父权事，我当使身躯成就美果，勇猛不退。即便佐咖亦无力观察其念，甚至血缘族类，皆因其舍身无所挂碍的认知。因会合交际，心无颠乱，且明了人性及诸高级贵胄的无二实相。唯欲推举族类氷姓王居尊崇，因听法感触，安装戒德。诸如此类，现证菩萨诸功德，应当详加显示说明。

Alīnasattucariyāvaṇṇanā niṭṭhitā. · 阿利那萨都行注释终了。

10. Saṅkhapālacariyāvaṇṇanā第十、桑喀巴拉行注释

§85

85. Dasame saṅkhapālotiādīsu ayaṃ saṅkhepattho – devabhogasampattisadisāya mahatiyā nāgiddhiyā samannāgatattā mahiddhiko. Heṭṭhā dve, upari dveti catasso dāṭhā āvudhā etassāti dāṭhāvudho. Uggatejavisatāya ghoraviso. Nāgayonisiddhāhi dvīhi jivhāhi samannāgatoti dvijivho. Mahānubhāvānampi urena gamanato ‘‘uragā’’ti laddhanāmānaṃ nāgānaṃ adhipatibhāvato uragādhibhū.

85. 第十章从萨咖护持者等所说者，此名为“护持”，乃因具备天人享乐及大力之龙威能力。下有两条、上有两条，共四根角骨支撑，称为骨武装。其形如猛烈烈焰之烈虎。因由龙族血统、配备双舌，故称双舌者。诸众大能者朝其胸前之游行，如同“蛇”之名，自由主宰众龙，因其领导龙族故为蛇族之主。

§86

86. Dvinnaṃ maggānaṃ vinivijjhitvā sandhibhāvena gataṭṭhānasaṅkhāte catuppathe. Aparāparaṃ mahājanasañcaraṇaṭṭhānabhūte mahāmagge. Tato eva mahājanasamākiṇṇabhāvena nānājanasamākule. Idāni vakkhamānānaṃ catunnaṃ aṅgānaṃ vasena caturo aṅge. Adhiṭṭhāya adhiṭṭhahitvā, citte ṭhapetvā. Yadāhaṃ saṅkhapālo nāma yathāvuttarūpo nāgarājā homi, tadā heṭṭhā vuttappakāre ṭhāne vāsaṃ uposathavāsavasena nivāsaṃ akappayiṃ kappesiṃ.

86. 曾了知两条道路，因交通会合而形成四路交叉之地。为人群众多聚集之所行大路，彼此相接。因大众集中，多人混杂于此。今言述四肢之结构，四肢完全位于该处。彼处已成基座。于是，我名萨咖护持者，正因如上形态之龙王，曾于此处建立住处，并安稳修行守斋。此时，居于龙宫的守斋者不生起戒毁乱，故离开龙宫，化身嫩黄色，隐匿于大河不远处，在大道单足步道之间，筑起一巢穴，安住守斋。于十四与二十七的两明数日摄持正法，意坚戒严，发愿“愿我皮肤等利益众生”，施捨自己入福田，随缘行止不违龙宫。由此有言“当我复现之日，名萨咖护持者”等。彼时此语如是宣说。

Mahāsatto hi dānasīlādipuññapasuto hutvā bodhipariyesanavasena aparāparaṃ devamanussagatīsu saṃsaranto kadāci devabhogasadisasampattike nāgabhavane nibbattitvā saṅkhapālo nāma nāgarājā ahosi mahiddhiko mahānubhāvo. So gacchante kāle tāya sampattiyā vippaṭisārī hutvā manussayoniṃ patthento uposathavāsaṃ vasi. Athassa nāgabhavane vasantassa uposathavāso na sampajjati, sīlaṃ saṃkilissati, tena so nāgabhavanā nikkhamitvā kaṇhavaṇṇāya nadiyā avidūre mahāmaggassa ca ekapadikamaggassa ca antare ekaṃ vammikaṃ parikkhipitvā uposathaṃ adhiṭṭhāya cātuddasapannarasesu samādinnasīlo ‘‘mama cammādīni atthikā gaṇhantū’’ti attānaṃ dānamukhe vissajjetvā nipajjati, pāṭipade nāgabhavanaṃ gacchati. Tena vuttaṃ ‘‘punāparaṃ yadā homi, saṅkhapālo’’tiādi. Tassattho vutto eva.

87. 此处谓“四肢安置”者，即谓四部如马众安置。因守斋期间，有四部护持之意。守斋者在此至少具有四肢一部。因此，守斋者存住时间较长，白昼亦清净无障。

§87

87. Yaṃ panettha chaviyā cammenātiādikaṃ ‘‘caturo aṅge adhiṭṭhāyā’’ti vuttaṃ caturaṅgādhiṭṭhānadassanaṃ. Chavicammāni hi idha ekamaṅgaṃ. Evaṃ uposathavāsaṃ vasantassa mahāsattassa dīgho addhā vītivatto.

某日该贤人既获戒法，出林时，有十六名男子带着武器说“我们去采肉”，巡视林野未获所食时，见到那巢穴，思忖“今日未得山羚小鹿，若杀此龙王必能食之”。于是带刀逐渐接近。菩萨躯体大约一只手掌厚度小而轻盈，如同花环似的，以美妙眼观如茄子花，头也甚端庄华美。其用语令十六男子发怒，便拔刀砍下其头颅，夜晚开裂。刀手见状曰“今日我愿望已达”，向佛身前敬献施捨。即入法行，不再观察龙宫。

Athekadivasaṃ tasmiṃ tathā sīlaṃ samādiyitvā nipanne soḷasa bhojaputtā ‘‘maṃsaṃ āharissāmā’’ti āvudhahatthā araññe carantā kiñci alabhitvā nikkhamantā taṃ vammikamatthake nipannaṃ disvā ‘‘mayaṃ ajja godhāpotakampi na labhimhā, imaṃ nāgarājānaṃ vadhitvā khādissāmā’’ti cintetvā ‘‘mahā kho panesa gayhamāno palāyeyyāti yathānipannakaṃyeva naṃ bhogesu sūlehi vijjhitvā dubbalaṃ katvā gaṇhissāmā’’ti sūlāni ādāya upasaṅkamiṃsu. Bodhisattassāpi sarīraṃ mahantaṃ ekadoṇikanāvappamāṇaṃ vaṭṭetvā ṭhapitasumanapupphadāmaṃ viya jiñjukaphalasadisehi akkhīhi jayasumanapupphasadisena ca sīsena samannāgataṃ ativiya sobhati. So tesaṃ soḷasannaṃ janānaṃ padasaddena bhogantarato sīsaṃ nīharitvā rattakkhīni ummīletvā te sūlahatthe āgacchante disvā ‘‘ajja mayhaṃ manoratho matthakaṃ pāpuṇissatī’’ti attānaṃ dānamukhe niyyātetvā ‘‘ime mama sarīraṃ sattīhi koṭṭetvā chiddāvachiddaṃ karonte na olokessāmī’’ti attano sīlakhaṇḍabhayena daḷhaṃ adhiṭṭhānaṃ adhiṭṭhahitvā sīsaṃ bhogantare eva pavesetvā nipajji.

某一日，彼于如此受持戒行、安卧之际，十六位王子之子手持武器游行于林中，寻觅猎物，一无所获，正欲离去时，见到彼安卧于蚁丘顶上，遂心生念言：『我等今日连一只巨蜥幼崽亦未能得，当杀此龙王而食之。』又复思惟：『然此龙体庞大，若被抓住恐将逃脱，不若趁其仍如此卧着，于其躯体以矛刺之，待其衰弱后再捕捉之。』遂取矛前往。菩萨之躯体庞大，约有一只独木舟之量，蜷曲安卧，宛如摆放整齐的素馨花鬘，其双目如耆那果实般红润，头部如胜利素馨之花，极为殊妙庄严。彼因听闻那十六人的脚步声，从盘蜷的躯体中抬起头来，睁开红眼，见到他们手持长矛前来，心中思惟：『今日我的心愿将得以实现。』遂将自身奉献于布施之门，并立下坚定之决意：『纵使他们以矛戳刺我的身体，将其刺得千疮百孔，我亦不顾视之』——此乃出于对自身戒德破损之恐惧——随即将头缩回盘蜷躯体之内，重新安卧。

Atha naṃ te upagantvā naṅguṭṭhe gahetvā ākaḍḍhantā bhūmiyaṃ pātetvā tikhiṇasūlehi aṭṭhasu ṭhānesu vijjhitvā sakaṇṭakā kāḷavettayaṭṭhiyo pahāramukhehi pavesetvā aṭṭhasu ṭhānesu kājehi ādāya mahāmaggaṃ paṭipajjiṃsu. Mahāsatto sūlehi vijjhanato paṭṭhāya ekaṭṭhānepi akkhīni ummīletvā te na olokesi. Tassa aṭṭhahi kājehi ādāya nīyamānassa sīsaṃ olambitvā bhūmiṃ paharati . Atha naṃ ‘‘sīsamassa olambatī’’ti mahāmagge nipajjāpetvā sukhumena sūlena nāsāpuṭe vijjhitvā rajjukaṃ pavesetvā sīsaṃ ukkhipitvā kājakoṭiyaṃ laggetvā punapi ukkhipitvā maggaṃ paṭipajjiṃsu. Tena vuttaṃ –

然后他们来到那人跟前，抓住其脚踝，将其按倒于地，先用尖锐的针，刺扎其八个部位，刺透尖锐如荆棘的黑刺针头，插入八个穴位，带着钩爪般的利齿，将其深深刺入穴位，使其忍受极大痛苦，开始行走大道。那强壮之人用针扎刺之后，闭目专注，连一点眼泪也没有流露，视而不见。那人头挂在用八根钩爪状尖刺刺着的绳索上，依赖这些承受着地面重击。此时他们对他说：“头部正在被吊着。” 将他放在大道上，用细针刺穿鼻孔，将系着小绳扣的绳子穿入鼻孔，扯起头部，再扣住弓形钩爪，反复扯拉，让其继续沿大道前行。对此曾说过——

§88

88.

‘‘Addasaṃsu bhojaputtā, kharā luddā akāruṇā;

“我看见了，那些食谷之子，行事凶狠无慈悲；

Upagañchuṃ mamaṃ tattha, daṇḍamuggarapāṇino.

他们要抓我，四手如钩铁棒般持杖。”

§89

89.

‘‘Nāsāya vinivijjhitvā, naṅguṭṭhe piṭṭhikaṇṭake;

“鼻孔中被细针刺穿，脚趾间也被刺穿；

Kāje āropayitvāna, bhojaputtā hariṃsu ma’’nti.

用钩子挂起了我，这些食谷之子如此行。”

Tattha bhojaputtāti luddaputtā. Kharāti kakkhaḷā, pharusakāyavacīkammantā. Luddāti dāruṇā, ghoramānasā. Akāruṇāti nikkaruṇā. Daṇḍamuggarapāṇinoti caturassadaṇḍahatthā. Nāsāya vinivijjhitvāti rajjukaṃ pavesetuṃ sukhumena sūlena nāsāpuṭe vijjhitvā. Naṅguṭṭhe piṭṭhikaṇṭaketi naṅguṭṭhappadese tattha tattha piṭṭhikaṇṭakasamīpe ca vinivijjhitvāti sambandho. Kāje āropayitvānāti aṭṭhasu ṭhānesu vinivijjhitvā baddhesu aṭṭhasu vettalatāmaṇḍalesu ekekasmiṃ ovijjhitaṃ ekekaṃ kājaṃ dve dve bhojaputtā attano attano khandhaṃ āropetvā.

这里‘食谷之子’指的是尖锐钩状抓爪的主人。‘凶狠’指身体与言语粗恶。‘无慈悲’者即冷酷无情。‘持钩铁杖之手’指四只手持带钩的铁杖。‘鼻孔中被细针刺穿’指用细针刺穿鼻孔以穿绳索。‘脚趾间刺穿’指在脚趾处及附近被刺穿，二者是有关联的。‘用钩子挂起’意为在八处不同穴位用挂钩扎穿，在八个系绳环组成的链环中，分别挂着每个钩爪，两个食谷之子各自背负着自己的负担，牵扯着各自的挂钩。

§90

90.Sasāgarantaṃ pathavinti samuddapariyantaṃ mahāpathaviṃ. Sakānanaṃ sapabbatanti saddhiṃ kānanehi pabbatehi cāti sakānanaṃ sapabbatañca. Nāsāvātena jhāpayeti sacāhaṃ icchamāno icchanto kujjhitvā nāsāvātaṃ vissajjeyyaṃ, samuddapariyantaṃ sakānanaṃ sapabbataṃ imaṃ mahāpathaviṃ jhāpeyyaṃ, saha nāsāvātavissajjanena chārikaṃ kareyyaṃ, etādiso tadā mayhaṃ ānubhāvo.

此处谓大地广大，如海之边及水周围之处，称为大地广大。林者，谓树林众多，连连叠叠，皆称林。乃至山林，亦一体也。若拟借鼻息吹之，若有愿意者，若一心用气息吹息须令消散，当吹散绕海林山，乃此广大地。若以鼻息吹气消散，则可行游此地。时当如是，我具此体验。

§91

91. Evaṃ santepi sūlehi vinivijjhante, koṭṭayantepi sattibhi. Bhojaputte na kuppāmīti dubbalabhāvakaraṇatthaṃ vettalatāpavesanatthañca sāradārūhi tacchetvā katehi tikhiṇasūlehi aṭṭhasu ṭhānesu vijjhantepi dubbalabhāvakaraṇatthaṃ tikhiṇāhi sattīhi tahiṃ tahiṃ koṭṭayantepi bhojaputtānaṃ luddānaṃ na kuppāmi. Esā me sīlapāramīti evaṃ mahānubhāvassa tathā adhiṭṭhahantassa yā me mayhaṃ sīlakhaṇḍabhayena tesaṃ akujjhanā, esā ekanteneva jīvitanirapekkhabhāvena pavattā mayhaṃ sīlapāramī, sīlavasena paramatthapāramīti attho.

虽如此，仍被锐利与锋刺所伤，虽被诸众动物所啮。谓佛子（比库）不发嗔恚，此乃因其心力不坚，念欲入禅，或为势所逼，故忍受刺痛。虽被锐刺八处穿透，尚能以锋锐众刺分散众兽，不令佛子之身疼痛。此即我持戒之究竟也，盖承大德导师力，护我远离犯戒忧恐。此由断欲生死之心独住，遂成持戒圆满，以戒为最胜圆满之义。

Tathā pana bodhisatte tehi nīyamāne mithilanagaravāsī āḷāro nāma kuṭumbiko pañcasakaṭasatāni ādāya sukhayānake nisīditvā gacchanto te bhojaputte mahāsattaṃ harante disvā kāruññaṃ uppādetvā te ludde pucchi – ‘‘kissāyaṃ nāgo nīyati, netvā cimaṃ kiṃ karissathā’’ti? Te ‘‘imassa nāgassa maṃsaṃ sāduñca muduñca thūlañca pacitvā khādissāmā’’ti āhaṃsu. Atha so tesaṃ soḷasavāhagoṇe pasataṃ pasataṃ suvaṇṇamāsake sabbesaṃ nivāsanapārupanāni bhariyānampi tesaṃ vatthābharaṇāni datvā ‘‘sammā, ayaṃ mahānubhāvo nāgarājā, attano sīlaguṇena tumhākaṃ na dubbhi, imaṃ kilamantehi bahuṃ tumhehi apuññaṃ pasutaṃ, vissajjethā’’ti āha. Te ‘‘ayaṃ amhākaṃ manāpo bhakkho, bahū ca no uragā bhuttapubbā, tathāpi tava vacanaṃ amhehi pūjetabbaṃ, tasmā imaṃ nāgaṃ vissajjessāmā’’ti vissajjetvā mahāsattaṃ bhūmiyaṃ nipajjāpetvā attano kakkhaḷatāya tā kaṇṭakācitā āvutā kāḷavettalatā koṭiyaṃ gahetvā ākaḍḍhituṃ ārabhiṃsu.

于是，菩萨受规范时，米提兰国城之居民阿拉罗，名为寄居家者，携其五百男女，安坐于休息之地，欲行出行。彼众见众动物抢掠大物，生慈心，问曰：“此蛇为何携此物？领着此物将何所为？”彼言：“此蛇肉质美味，且肥嫩可食，吾等将烹食之。”菩萨行至十六载金月时，尽献其所有贵重之居所、妻妾与衣物，语众曰：“此乃大德王者，因其持身品德，尔等勿施害，不应伤害恶者，速以锐刺杀之。”众曰：“此为我所爱食，大多蛇先食，然当尊重君言，故将放其去。”遂释彼大物，令退入地，令以刚利荆棘草编织黑荆藤子，欲以缚之。

Atha so nāgarājānaṃ kilamantaṃ disvā akilamentova asinā latā chinditvā dārakānaṃ kaṇṇavedhato paṭiharaṇaniyāmena adukkhāpento saṇikaṃ nīhari. Tasmiṃ kāle te bhojaputtā yaṃ bandhanaṃ tassa natthuto pavesetvā paṭimukkaṃ, taṃ bandhanaṃ saṇikaṃ mocayiṃsu. Mahāsatto muhuttaṃ pācīnābhimukho gantvā assupuṇṇehi nettehi āḷāraṃ olokesi. Luddā thokaṃ gantvā ‘‘urago dubbalo, matakāle gahetvāva naṃ gamissāmā’’ti nilīyiṃsu. Āḷāro mahāsattassa añjaliṃ paggayha ‘‘gaccheva kho tvaṃ, mahānāga, mā taṃ luddā puna gahesu’’nti vadanto thokaṃ taṃ nāgaṃ anugantvā nivatti.

菩萨见蛇王强暴，截断藤蔓，护子退避耳目之入耳处，心生忧苦，收敛驱除恶诈。当时，佛子见囚绳解封后，取遥杖往西面密林处视察阿拉罗。众曰：“蛇弱，恶时取去即时弃捐。”阿拉罗见菩萨，合掌敬礼，语曰：“大蛇，尔速行，勿令我徒跟随。”遂引蛇走返。

Bodhisatto nāgabhavanaṃ gantvā tattha papañcaṃ akatvā mahantena parivārena nikkhamitvā āḷāraṃ upasaṅkamitvā nāgabhavanassa vaṇṇaṃ kathetvā taṃ tattha netvā tīhi kaññāsatehi saddhiṃ mahantamassa yasaṃ datvā dibbehi kāmehi santappesi. Āḷāro nāgabhavane ekavassaṃ vasitvā dibbe kāme paribhuñjitvā ‘‘icchāmahaṃ, samma, pabbajitu’’nti nāgarājassa kathetvā pabbajitaparikkhāre gahetvā tato nikkhamitvā himavantappadesaṃ gantvā pabbajitvā tattha ciraṃ vasitvā aparabhāge cārikaṃ caranto bārāṇasiṃ patvā bārāṇasiraññā samāgato tena ācārasampattiṃ nissāya pasannena ‘‘tvaṃ uḷārabhogā maññe kulā pabbajito, kena nu kho kāraṇena pabbajitosī’’ti puṭṭho attano pabbajjākāraṇaṃ kathento luddānaṃ hatthato bodhisattassa vissajjāpanaṃ ādiṃ katvā sabbaṃ pavattiṃ rañño ācikkhitvā –

菩萨入蛇宫，无所起争，随大众出入，诲阿拉罗，述其蛇宫光景。以三女俱施华香供养于其荣光。阿拉罗居一宿，享天欲，语蛇王曰：“我愿正信出家。”受出家具，出没于喜马拉雅之地，住久，往返行走，并至巴拉那西。以其所学道德修持，心清净，喜乐，闻问曰：“尔来自高门大族，为何出家？”答说其出家缘起，示众佛子以放逸解脱之端始，并将普法传至王。

‘‘Diṭṭhā mayā mānusakāpi kāmā, asassatā vipariṇāmadhammā;

我已见诸人欲求，因欲灭，乃普变流转之理。

Ādīnavaṃ kāmaguṇesu disvā, saddhāyahaṃ pabbajitomhi, rāja.

国王啊，我见于欲乐之中有根本的危险，因此出家了。

‘‘Dumapphalānīva patanti māṇavā, daharā ca vuddhā ca sarīrabhedā;

如同未熟的果实脱落，诸青年及长者皆逝去肉身消散；

Etampi disvā pabbajitomhi rāja, apaṇṇakaṃ sāmaññameva seyyo’’ti. (jā. 2.17.191-192) –

见此情形，国王亦出家了，认为平凡的出家生活更为可贵。」（本生经 2.17.191-192）—

Imāhi gāthāhi dhammaṃ desesi.

通过这些颂歌阐述佛法。

Taṃ sutvā rājā –

国王听闻后——

‘‘Addhā have sevitabbā sapaññā, bahussutā ye bahuṭhānacintino;

「的确应以智慧而修行，善于听闻且多所思惟者为是；

Nāgañca sutvāna tavañcaḷāra, kāhāmi puññāni anappakānī’’ti. (jā. 2.17.193) –

龙人听闻后，对塔般迦罗说：我所作的功德甚多，无法尽述。

Āha.

说。

Athassa tāpaso –

对于他的苦行修行说：

‘‘Addhā have sevitabbā sapaññā, bahussutā ye bahuṭhānacintino;

“理应以智慧亲近者应当得遇，广学多闻且常深思者；

Nāgañca sutvāna mamañca rāja, karohi puññāni anappakānī’’ti. (jā. 2.17.194) –

龙人听闻并且我王也，请你行持无法尽述的功德。”

Evaṃ dhammaṃ desetvā tattheva cattāro vassānamāse vasitvā puna himavantaṃ gantvā yāvajīvaṃ cattāro brahmavihāre bhāvetvā brahmalokūpago ahosi. Bodhisattopi yāvajīvaṃ uposathavāsaṃ vasitvā saggapuraṃ pūresi. Sopi rājā dānādīni puññāni katvā yathākammaṃ gato.

如此宣讲佛法后，即于当地四年之久修习，继而往喜马迦山，终其一生于四处梵天所居修炼，得生天界。菩萨亦终其一生，居于优婆夷清净戒会城，广行布施功德，恰当遵行所应之行。

Tadā āḷāro sāriputtatthero ahosi, bārāṇasirājā ānandatthero, saṅkhapālanāgarājā lokanātho.

当时，长老沙利弗是阿拉，巴拉纳王为长老阿难，城主桑迦波罗是世间主。

Tassa sarīrapariccāgo dānapāramī, tathārūpenapi visatejena samannāgatassa tathārūpāyapi pīḷāya sati sīlassa abhinnatā sīlapāramī, devabhogasampattisadisaṃ bhogaṃ pahāya nāgabhavanato nikkhamitvā samaṇadhammakaraṇaṃ nekkhammapāramī, ‘‘dānādiatthaṃ idañcidañca kātuṃ vaṭṭatī’’ti saṃvidahanaṃ paññāpāramī, kāmavitakkavinodanaṃ adhivāsanavīriyañca vīriyapāramī, adhivāsanakhanti khantipāramī, saccasamādānaṃ saccapāramī, acalasamādānādhiṭṭhānaṃ adhiṭṭhānapāramī, bhojaputte upādāya sabbasattesu mettānuddayabhāvo mettāpāramī, vedanāya sattasaṅkhārakatavippakāresu ca majjhattabhāvo upekkhāpāramīti evaṃ dasa pāramiyo labbhanti. Sīlapāramī pana atisayavatīti katvā sā eva desanaṃ āruḷhā. Tathā idha bodhisattassa guṇānubhāvā ‘‘yojanasatike nāgabhavanaṭṭhāne’’tiādinā bhūridattacariyāyaṃ (cariyā. 2.11 ādayo) vuttanayeneva yathārahaṃ vibhāvetabbāti.

他的身体舍弃为布施波罗蜜；他的布施波罗蜜，自身如恒河水般清净而广大；身心皆具恒河般的光泽；因正念而于戒律的合一上坚固，故为戒波罗蜜；放弃如天乐之享受，自龙宫出来，修习出家法事，达成出家波罗蜜；明了布施等的因缘，达成智慧波罗蜜；对欲念的远离及内在的精勤，构成精进波罗蜜；以忍辱为住，成就忍辱波罗蜜；真实的证得，成就真实波罗蜜；以坚定不动的正念为依，成就坚定波罗蜜；生为食子，发起对一切众生友爱心，成就慈悲波罗蜜；对感受及其众多心理作用的中观，成就舍波罗蜜。如此，十种波罗蜜得以成就。戒波罗蜜则为上乘，故以此为讲述主题。依此，菩萨功德如“千里龙宫所在”等，以〈多方德行〉篇第二章十一节所说之功德为基，以理顺当释明。

Saṅkhapālacariyāvaṇṇanā niṭṭhitā. · 桑喀巴拉行注释终了。

Eteti ye hatthināgacariyādayo imasmiṃ vagge niddiṭṭhā anantaragāthāya ca ‘‘hatthināgo bhūridatto’’tiādinā uddānavasena saṅgahetvā dassitā nava cariyā, te sabbe visesato sīlapāramipūraṇavasena pavattiyā sīlaṃ balaṃ etesanti sīlabalā. Sīlassa paramatthapāramibhūtassa parikkharaṇato santānassa ca paribhāvanāvasena abhisaṅkharaṇato parikkhārā. Ukkaṃsagatāya sīlaparamatthapāramiyā asampuṇṇattā padeso etesaṃ atthi, na nippadesoti padesikā sappadesā. Kasmāti ce? Āha ‘‘jīvitaṃ parirakkhitvā, sīlāni anurakkhisa’’nti, yasmā etesu hatthināgacariyādīsu (cariyā. 2.1 ādayo) ahaṃ attano jīvitaṃ ekadesena parirakkhitvāva sīlāni anurakkhiṃ, jīvitaṃ na sabbathā pariccajiṃ, ekanteneva pana saṅkhapālassa me sato sabbakālampi jīvitaṃ yassa kassaci niyyattaṃ, saṅkhapālanāgarājassa pana me mahānubhāvassa uggavisatejassa sato samānassa sabbakālampi tehi luddehi samāgame tato pubbepi pacchāpi sato evaṃ puggalavibhāgaṃ akatvā yassa kassaci sīlānurakkhaṇatthameva jīvitaṃ ekaṃseneva niyyattaṃ nīyātitaṃ dānamukhe nissaṭṭhaṃ, tasmā sā sīlapāramīti yasmā cetadevaṃ, tasmā tena kāraṇena sā paramatthapāramibhāvaṃ pattā mayhaṃ sīlapāramīti dassetīti.

此处所说为象龙行等诸行，在此分卷中已示并辅以附章“象龙布里达多”等开头，以此类推组成九行，皆以戒波罗蜜的充满行持及展转运作为其特点，是名戒波罗蜜力。戒为究竟波罗蜜之境界，令众生生续相续中以种种修护保持不懈，谓之戒波罗蜜之依拥。因恒存戒波罗蜜的究竟形态而生起未圆满境地之所，此谓随处观之所存境界。何以知？言“护持生命，守护戒律”，我行象龙行为中十节之一，护持己生命唯以一心，而戒律悉守护。生命未曾舍弃于一切时刻、一切事物；唯对城市主桑迦波罗身上，以持念合一，故生命悉以其为归处，且随彼等区分不以他处心有挂碍，其生命向为戒护行为一相归命，是为戒波罗蜜。由此心念故，戒波罗蜜的究竟形态现于我心，我以此示戒波罗蜜。

Paramatthadīpaniyā cariyāpiṭakasaṃvaṇṇanāya · 《胜义灯》之《行藏》详注中

Dasavidhacariyāsaṅgahassa visesato · 特别就十种行的摄集而言

Sīlapāramivibhāvanassa

戒波罗蜜的释义

Dutiyavaggassa atthavaṇṇanā niṭṭhitā. · 第二品的义注终了。